The Glorious Name of God the Lord of Hosts Opened in Two Sermons, Sermon (2 of 3)

The Glorious Name of God the Lord of Hosts Opened in Two Sermons · Sermon (2 of 3)

p. 45Wherefore although honeſt men are ſtill bitterly inveighed againſt by the name of Browniſts and Sectaries, and Papiſts ſeldome or never mentioned, yet we cannot thinke but they in their conſciences are perſwaded that they are not the dangerous men for reſiſting authority. How is it poſſible for any man to thinke that a Browniſt, who onelyonly differs from us in manner of Church diſcipline, but agrees with us in Doctrine and Civil-Government, yet that he may not p. 46be ſuffered to live in a Kingdom, when a Papiſt may be embraced in a Boſome? Surely the conſciences of the meaneſt are as dear to them as the conſciences of the greateſt.

But it is ſaid that a great part of the Army of the Ob.Parliaments are Anabaptiſts.

There is no great feare they can do much hurt, if Anſ.there be 40. Papiſts to oppoſe one Anabaptiſt; But ſurely it is an unhappy miſtake to ſay that there is any one Anabaptiſt in the Army, but a miſtake, like many others. For it is one of the tenets that Anabaptiſts ſtifly maintain, that it is unlawfull to take up Armes upon any occaſion: and therefore they are never found to weare ſword, nor in their Ships to carry Canons for their own defence.

But doth not the King profeſſe that he will maintain the Proteſtant Religion, and governe onelyonly Ob.by the Laws? What need we trouble our ſelves then any farther?

The Anſwer to the Kings Profeſſions and Proteſtations Anſ.the Parliament hath already given; it is far more fit for them to anſwer, then that any particular ſhould: OnelyOnly this thing let me ſay, I put it to every mans conſcience to judge, whether he can think that it is more likely for the King with thoſe Cavaliers that are now about him, and the aid of Papiſts comming in, and called in unto him, to maintain the Proteſtant Religion, and Government by the Laws, then the King, together with his Parl. to maintaine the Proteſtant Religion, and governe by the Laws. Surely we muſt unreaſon our ſelves before we can think ſo.

But yet further, perhaps ſome may ſay, We doe Ob.not take that which is done to be done by both p. 47Houſes of Parliament, many of them are gone, but few remaining.

1. Some are gone, but compare thoſe who are Anſ.gone with thoſe that abide, and you may eaſily ſee which way the ſtream of things would goe, if thoſe that ſtay, and the Kingdome with them, had not hearts to appeare for the maintaining what God and Nature, and the Laws of the Kingdome have made their owne.

2. There are not ſo many gone as are pretended; 2if they were the greater part that diſliked the others proceedings, they might come and out-vote them, and carry what they would againſt them.

3. When I heare of ſuch and ſuch men going 3from the Parliament, who ought to ſtay, it puts me in mind of what I have read of Aeneas Sylvius, before he was Pope himſelfe, he was of that judgement that a generall Counſel was above the Pope, and ſome yet wondring why ſo many forſook the Counſel, and would cleave to the Pope, he gave this reaſon, The Pope had Biſhopricks, and Deanaries, and Prebendaries, & fat Benefices to beſtow, but the Counſel had no ſuch things; They ſaw which way preferment went, and which way it was like to goe; They have not ſeen Offices and great places of preferment beſtowed by the Parliament.

4. Suppoſe more were gone then yet are, yet the Kingdome hath a Parliament in being, untill both 4Houſes have agreed to diſſolve it; and if ſo, then either thoſe that are gone, or thoſe that remain, are the Parliament; thoſe who are gone, dare not challenge it to themſelves, nor none for them. They remember that the Prelats were too bold in nullifying p. 48what was done in Parliament, becauſe they were abſent. Thoſe that ſtay then are the Houſes of Parl. and if their determinations muſt not be valid, becauſe ſome of their Members be gone, then we may cal into queſtion all determinations of Parl. that ever have been before us; for vvho knows hovv many vvere preſent or abſent vvhen it vvas reſolved upon the Queſtion?

5. If a Country ſhould chooſe a Repreſentative 5Body to elect a King over them, and the choice being made by that Repreſentative Body, aftervvards the Country ſhould refuſe obedience upon that ſcruple, that many vvere not preſent at that time the choice vvas made, ſome did diſlike it; vvould not the King for all that account it Rebellion in ſuch, vvho upon ſuch ſcruples ſhould caſt off their obedience?

But even in the Houſes, are not things carryed on Ob.in a Faction? are they not led by a fevv?

1. If there be this liberty to object againſt the Anſ.higheſt Court of Judicature in a Kingdome, vvhen can vve reſt in any determinations that can be in any Civil Polity?

2. What is this but to charge the vvhole Kingdome 2vvith folly, to chooſe ſome unfaithfull; and the Houſes of Parliament ſimple, that will be led by thoſe that are unfaithfull?

3. If any thing for the Kings prerogative were 3propounded by ſome, and followed by others, dare any accuſe the proceedings to be factious? Why then, when any thing is propounded by ſome for the good of the Kingdome, and followed by others, ſhould it come under ſuch a cenſure?

4. There was more danger of faction in the Prelates p. 494Convocations, where the moſt of the Members were Biſhops and their creatures, in ſervile ſubjection to them. There is no ſuch danger in either Houſes, there is no ſuch diſtance between the Members amongſt themſelves; there is no ſuch dependance of one upon the other.

5. Faction cannot bee the act of a body that depends not upon another; but in particular members 5of a body, dividing themſelves from it unwarrantably, and turbulently ſeeking to get others to joyne againſt the body. Heretofore the not ſubmitting unto the illegall Canons and Decrees, Injunctions, Orders of every Prelat, yea every paltry Commiſſaries court was accounted ſchiſme and faction; but who is the Schiſmatike, who are the factious men now? Now although there be Ordinances from the higheſt Court of Judicature in a Kingdom, theſe men forget what arguments they were wont to uſe to poore Country men in their Courts to be obedient to Authority, and and what are you wiſer then the Governours of the Church, who preſume to ſhew themſelves wiſer then their Governours now.

If any ſhall ſay, howſoever thoſe who yeeld not to ordinances of Parl. cannot be accounted Schiſmatiques, becauſe that is a rending from the Church.

The Houſe of Parl. may as truly have the denomination of the Church as the Prelats, their Chancellors, Anſ.Commiſſaries & Officials; will they not acknowledge the Houſe of parl. to have as much power to govern the Church as they have? ſurely they dare not ſpeak out. Yea, the Houſes of Parl. are as truly Gods Clergie, although there be never a Prelat there, as the Biſhops or Miniſters are; it is a proud arrogation p. 50of theirs to make themſelves Gods Clergie, that is, Gods lot or Heritage, thereby diſtinguiſhing themſelves from the people, when as the Scripture makes the people Gods Clergie by way of diſtinction from the Miniſters; but never the Miniſters Gods Clergie by way of diſtinction from the people, as 1. Pet. 5. 3. Neither as being Lords over Gods heritage; hee ſpeakes to Miniſters, that they may not Lord over the Clergie; foreign, ſo the words are: let any ſhew me now where Miniſters in diſtinction from people are called foreign, from whence their word Clergie comes, but thus in matters of Church government, as well as in Civill, have people been deluded.

But are not many, if not moſt of the Houſe of Commons men of meane quality in compariſon, and Ob.what muſt the great affaires of King and Kingdome be ordered by them?

1. Would you know why ſo many of the Gentry Anſw.in moſt Counties throughout the Kingdome are ſo malignant? ſurely it lies in great part in this objection; they look with an envious eye at the Parliament, becauſe they think themſelves as good men, yea, and far better then many of them there, and why ſhould not they have been choſen in as well as thoſe that are? this pride and envie of theirs makes them ſwel at every thing the Houſe of Cōmons doth; it makes them forget that the liberties of themſelves and poſterities, together with the whole Commons of the Kingdom are maintained in ſuch a way of choiſe of the Members of that Houſe, howſoever for the preſent it hath not falne upon themſelves; beſides many of thē had rather inſlave themſelves & their poſterities to thoſe above them, then not to have their wils p. 51upon thoſe that are under them: they would faine bring it to be with us as it is in France, that the Gentry ſhould be under the Nobility and Courtiers, and all the country people, the peſants, bee under them as ſlaves, they live in miſerable bondage under the Gentrey there, who generally are Cavalliers.

There is no Countrey in the world, where countrey men, ſuch as we call the yeomandry, yea, and their Farmers and workmen under them, doe live in that faſhion and freedome as they doe in England, in all other places they are ſlaves in compariſon, their lives are ſo miſerable as they are not worth the enjoying, they have no influence at all into the government they are under, nothing to doe in the making of Laws, or any way conſenting to them, but muſt receive them from others, according to their pleaſure; but in England every Free-holder hath an influence into the making and conſenting every Law he is under, and enjoyes his owne with as true a title as the Nobleman enjoyes whatſoever is his. This freedome many of the proud Gentry are vexed at, and hence it is their hearts riſe ſo againſt thoſe that are choſen by them, and againſt their Ordinances. But the Commons begin to diſcerne this more then they have done, and to be ſo wiſe as to hold their own faſter then formerly they have.

2. Whatſoever quality any man is of before he be inveſted with power, ſhould be no prejudice to his 2power when once he is inveſted with it. If a Prince ſhould be choſen out of a meane condition, as many have been, muſt not he be obeyed as a Prince, notwithſtanding that, as Saul, Agathocles, and others? would it not be accounted an high offence, yea Treaſon p. 52for any to refuſe obedience to a Prince upon this ground, that when he and that Family was choſen, perhaps neither he nor his family was the fitteſt and ableſt that might have been had? No, we are to reſt in the choice being made. Is not the reaſon the ſame in this, although the degree inferiour? The one is the ſupreme man in authority, the other a Member of the ſupreme Court of Judicature, and regulating all authority.

3. Yet further, the honour of the Members of the 3Houſe of Commons conſiſts much in this; although perſonally ſome of them are not of very high quality, yet they are repreſentative of whole Shires, Counties, Cities; whereas the Noble-men themſelves are not thus repreſentative; every one is there for himſelf, and for the good of the Kingdom, becauſe in regard of his eſtate and honour that he is born to, hee hath a deeper ſhare then other men in the good of the kingdome.

4. Such is the conſtitution of the Government of 4this Kingdom, that the Commons of the Land chooſing ſo many to repreſent them, have that power that they may ſo moderate the Government by Nobility & Monarchie, that neither of them may grow into a Tyrannie, but govern by Statute Law made by the three Eſtates and the Common Law, judged by Courts of Judicature that Law hath enabled thereunto. And this power, ſeeing they have it by the conſtitution of the Government of this kingdome, & that ſutable to the very law of Nature, both His Majeſty and the Nobles do beleeve, ſo far as the Law of God and Nature will give leave, they will maintain with all their might.

p. 53But what would the Lords or Commons have? Ob.hath not the King graciouſly yeelded to them, almoſt in all things they can deſire? why doe they now ſtand out ſo as they doe?

True, we acknowledge with all humble thankfulneſſe to God and his Majeſtie for what he hath done Anſ.; & what is for the good of the Kingdom, ſurely is for the good of his Majeſtie too; and if it be ſo worthy an Act of the King to yeeld his royall aſſent to thoſe things that are ſo beneficiall for his Majeſty and the kingdome, then ſurely the Act of Commons & Lords muſt have their due praiſe in preparing ſuch good things firſt, in voting them and preſenting them to his Majeſty, for his Royall aſſent to them.

But then you ſay, What would they have more? Ob.what doe they ſtand for more?

They deſire that, and ſtand for that now, without Anſw.which all is done is nothing, all that they ſhall doe will be nothing, yea, they themſelves wil be nothing: No marvail therefore, although they and the Kingdome with them ſtand for that.

But what is that?Ob.

It is that the defence of the King, Kingdome, and Anſ.Parliament, from the danger of the plots & attempts of Papiſts, and all Malignants, may be put into the hands of thoſe that they may confide in. To what purpoſe are good Laws made? To what purpoſe is a Parl fitting, if Papiſts, Prelats, Popiſh and Prelatical men, Atheiſts, Delinquents ſo infinitely diſcontent, whom we had cauſe enough to fear that they would endeavour to get power that they might diſanul all, and according to thoſe fears wee ſee what is come to paſſe; if wee may not have the Militia of the Kingdome, p. 54that is the onelyonly poſitive Legall way next to that we have from the Law of Nature, to reſiſt ſuch power as would endeavour to undoe all. If a man ſhould be bound to pay me ſuch a debt, and withall to joyn with me to provide ſafe means of conveying both my ſelf and money to ſuch a place, if this man at the day appointed ſhould pay the debt duly to a farthing, but when I tell him of great danger by the way, many lye in wait to ſurpriſe me and my money, and I require of him to joyne with me to afford me ſuch aid as I may goe ſafely, for go I muſt, if he refuſeth, and will onelyonly conſent to ſuch aid as I not without good grounds have cauſe to ſuſpect to be as dangerous even as thoſe that lie in wait for me, yea, it may be I can prove that even ſome principal ones of thoſe he would have for my aid & ſafety, are confederate and of the ſame company with thoſe that lye in wait for me. Now I demand what advantage is it to me that the debt is paid me, ſuppoſing I muſt go & have no other way to help my ſelf but that which he denies to me? is it not all one to me as if he had refuſed to pay the debt? Doe you think that good words would be enough to you in ſuch a caſe, if hee ſhould ſay, Ile warrant you, you may be ſafe, when I know certainly theſe men are of the company with thoſe who lie in wait for me, & I have other men by, whom I know will be faithfull, and can be no prejudice to the other party, and I deſire him that hee would ſuffer thoſe to goe along with me for my ſafety, and he refuſeth it?

But howſoever were it not better to harken to peace, Ob.if poſſibly there may be wayes of Accommodation?

Peace is indeed a moſt lovely and deſirable thing Anſw.; p. 55we deſire with our ſoules to live in peace. God himſelfe knows, there is nothing that would be more acceptable to us, then to ſerve God & the King in waies of peace; God forbid but that we ſhould in all our waies ſhew our ſelves the children of peace. We could make large orations in commendation of peace, as well as others; yea in the midſt of all the clatterings of our Arms, and ſounds of war-like inſtruments, yet peace is in our eyes and hearts: As faithfull Miniſters in all the terrible threats they denounce in the name of God againſt impenitent ſinners, ſeeke the true peace of their ſouls: ſo the true ſouldier who is faithfull to God and his Countrey, although he hath the ſword in one hand, and fire in the other, yet it is with this Motto, Sic quaerimus pacem.

For a full Anſwer to this Objection, I ſhal firſt anſwer meerly as a Divine out of the Scripture, and then we may conſider what may be ſaid in true wiſdome of Politic.

For the firſt. The Scripture tels us, James 3. 17. The wiſdome that is from above, is firſt pure, then peaceable. Such an expreſſion, did it not come from an Apoſtle, would be ſcorned by many profane Atheiſticall ſpirits amongſt us; yea they would accuſe James himſelfe, if they dared, for a Puritan, for ſpeaking thus. The Scripture frequently joynes Peace Iſay 38. 9. Heb. 12. 14. Rom. 14. 17. Rom. 1. 7.Isa 38:9Heb 12:14Rom 14:17Rom 1:7and truth, peace and holineſſe, peace and righteouſneſſe, grace and peace together: We muſt be ſure ſo to ſeek peace, as we muſt ſeek the God of peace, the Goſpel of peace: That were a fearfull peace that ſhould make war between the God of peace and us, or deprive us of the Goſpel of peace. Let us not diſ-joyn or diſorder the Angels Doxologie, Glory be to God on p. 56high, peace on earth, good will towards men: So peace on earth, as glory may be to God on high, and the good will, the foreign of this our God towards us. Placet iſta diſtributio, ſayes Bernard, this diſtribution pleaſeth me wel, that God ſhould have glory, & we have peace. Oh that this Angelical diſtribution of glory & peace might pleaſe us all! The truth is, peace is ſweet, and thoſe which are thought enemies to it, pray a hundred times more to the God of peace, for peace, then thoſe who plead ſo much for it. Peace is to be purchaſed at any rate, but with the loſſe of Truth; if this be the price of it, we buy it too deare. We uſe to ſay, We may buy gold too deare; It would be a hard bargaine if the glory of God, if the liberty of his Ordinances, that now we have an opportunity to enjoy, if the moſt religious party in the Kingdome ſhould be now ſacrificed for a ſuppoſed peace, which upon ſuch terms certainly will not hold long: This would make God our enemie, not only becauſe his glory, truth, & Saints are dear unto him, but becauſe thoſe who are moſt religious, have ſtuck moſt to the Parliament; they have ventured their eſtates, their lives, their children, their ſervants for the ſafety of King, Kingdome and Parl. Never was Parl. ſo engaged to any party in England, as they are engaged to theſe now: Therefore it were the moſt horrible injuſtice that ever was in the world, if the Parl. ſhould leave them, yea ſacrifice them to their adverſaries, only to provide for a falſe uncertain, diſhonourable peace for themſelves and others. It cannot be imagined that ſuch a thought could enter into them; God would never ſuffer ſuch injuſtice as this to paſſe this world, without the expreſſions of his high indignation againſt it.

p. 57And in way of true wiſdome of civill polity theſe foure things muſt be conſidered of.

1. How far treaties may be advantagious to the adverſaries. We read Dan. 8. 25. that through peace many ſhould be deſtroyed. Under the name of peace, there may be fomented the moſt bloody, cruell war that ever England hath knowne: Many people when they hear of the word Peace, they are ſo pleaſed that they run away with that, not knowing what bloody cruel deſignes may lye under it, and be promoted by it, and they think that if ſome follow not the treaty preſently, though upon never ſo great diſadvantage, it is becauſe they are bloody and love war; whereas in truth it is that they might prevent cruel bloodſhed, and the outragiouſneſſe of war as much as in them lies, which they ſee in all probability may follow upon giving the averſary that advantage he deſires, though the ſtanders by ſee not the cunning of it.

2. Great care muſt be had in the propoſitions of, & conditions about peace. We reade 1 Sam. 11. 2. when the men of Jabeſh Gilead would make a covenant with Nahaſh, he told thē that upon this condition he would make a covenant with them, that he might thruſt out all their right eyes, and lay it for a reproach upon all Iſrael.

3. You muſt be ſure you make ſuch a peace as you may confide in it, ſo as you may not be afterwards at the merciemercy of your adverſaries, whether they will keep the conditions yea or no: you muſt take heede of diſinabling your ſelves, to maintain what your conditions of agreement bind to, eſpecially if you have to deale with Papiſts, whoſe principle is, that no faith is to be kept with Heretiques, and for the Catholique cauſe leagues may be broke; if your peace p. 58hinder your ſtrength to maintain your right, what ſecurity can you have in your peace one monethmonth?

4. As things now ſtand great care had neede bee taken that the hearts of people who have ſhewne themſelves forward, venturing their lives, exhauſting their eſtates, may not be diſcouraged, leſt if Parliamennts ever neede the people again, they never finde them appeare for them, ſtick to them; and caſes may fall out that there may be neede of the peoples ſtanding by them hereafter as well as now, or elſe their priviledges may ſoone vaniſh, and their power be over-powred, and ſo come to nothing. Wee know how ſoon authority is contemned, where power is not joyned with authority.

But do not our adverſaries grow ſtronger then we? Ob.if ſo, it is in vain for us to oppoſe.

It is impoſſible to conceive they ſhould, except Anſ.the Kingdome be ſo beſotted, as never yet any Kingdome was upon the face of the earth. For

1. How can men of underſtanding, who have eſtates in the Kingdome, and have poſteritie to live here, imagine that the Kingdome ſhould be better governed by the King, with thoſe Cavalliers about him, then by the King with his Parliament?

2. If the Parliament ſhould now be over-powred and ſpoiled becauſe they have gone according to their conſciences for the good of the Kingdom, muſt not all Parliaments hereafter lye at merciemercy?

3. If theſe men prevaile, is there not danger leſt things ſhould be carried as they pleaſe? if they get power into their hands, who knows but that they wil preſume to give Laws to us, that things ſhal be done according to their minds rather then the Kings? doth p. 59not the King forbid plunderings now, & yet do they not plunder as they pleaſe? if then they get power into their hands fully, what will not they do then?

Theſe things being ſo obvious to every mans thoughts, that one can hardly bee a man to underſtand any thing, but he muſt needes think of thoſe things; how then is it poſſible that the Kingdome ſhould not generally riſe with a ſpirit of indignation againſt theſe men, who are thus riſen up to make ſuch ſpoile and waſte in the Kingdome? Although they doe not yet ſtir in many places, hoping there may be ſome help of theſe things ſome other way; but if they ſee there be no other help, it cannot be conceived but this ſpirit of indignation muſt riſe through out the Kingdome; men will never ſuffer themſelves to be baffled out of their Religion, their liberties, their eſtates on this faſhion; They will never ſo unworthily deſert thoſe whom they have choſen, and betruſted with their eſtates, liberties and lives, thoſe who have been ſo faithfull to them, ſpending their ſtrength in their indefatigable labours night and day, waſting their eſtates, and hazarding their lives for them; wherefore it cannot be imagined that the adverſaries ſhould ever gather more ſtrength then we.

2. Suppoſe they could be more in number; yet conſidering how vile and wicked, what notorious blaſphemers and curſers they are, they are not much to be feared. Plutarch reports of one Cyneas, Plutarch in the life of Pyrrus.diſcourſing of the opinions of the Epicurians, that they thought the gods tooke no care of, had no regard of mens doings, and that the onelyonly happineſſe was to live in pleaſure, for ſo the gods themſelves did: Fabritius hearing this, cryed aloud, and ſaid, The p. 60gods grant that Pyrrus and the Samnites were of ſuch opinions, as long as they have wars againſt us: Suppoſing that if they were thus, and had ſuch vile opinions of the gods, they could never proſper to doe any great matter. We dare not ſay thus of our adverſaries, God grant that they continue thus vile and blaſphemous as they are: No, we pray if it be poſſible that they may ſee how they fight againſt God, that their hearts may be changed; but yet we are of this beliefe, that Fabritius was of, that whileſt they are ſo wicked, and ſpeak ſo vilely of God, and blaſpheme his name ſo as they doe, that they are not much to be feared, they wil never be able to doe any great matters, the wrath of the Almighty will purſue them.

3. And laſtly, if they ſhould get more in number, yet if our cauſe be Chriſts, (which is cleare to us, for our conſciences tell us we deſire not, we endeavour not the wrong of any man living, much leſſe of our King) we then have Chriſt with us; And as Antigonus once ſaid to his ſouldiers, when they ſaid that their enemies were more in number, Why how many doe you reckon me for? So I may ſay in this caſe, How many doe you reckon Jeſus Chriſt for? If he be not with us, let us lay down all preſently.

Wel, but we are ſure for the preſent there is a wofull diſturbance in the Kingdom, and mens eſtates are conſumed in the extreme charge of theſe Wars, and Ob.what ſhall we think will become of things at laſt?

It is true, when a bone is out of joynt, there is much pain; but if the care be not of ſetting it right, the very Anſ.ſetting will breed much more pain: There is much diſturbance, but it is onelyonly the breaking out of what hath layn in the plots and ſecret workings of our adverſaries p. 61a long time. It was once the ſpeech of Lyſonder, that if the Lyons skin will not ſerve, we muſt Plutarch. vita Lyſandri.help it with the Foxes; Contrary now it is with our adverſaries; The Foxes would not doe the deed, and therefore now they put on the Lyons. It is well for us that things break out, when there may be help to reſiſt; our condition was as dangerous, though not ſo troubleſome before; now our diſturbance is but the noyſe of reſiſting, a deluge of evil that was flowing in upon us: That man certainly is not a wiſe man that is not willing the flouds comming in upon him ſhould not bee ſtopped, becauſe the ſtopping of them will make a noiſe.

2. But conſider wiſely who have bin the cauſe of this diſturbance; Puritanicall Preachers are cryed out of: So Elijah was ſaid to be the troubler of Iſrael: Amos was ſaid 1 Reg. 18. 17. Amos 7. 10 Act. 24. 5. Act. 17. 6.1 Kgs 18:17Amos 7:10Acts 24:5Acts 17:6to ſpeak ſuch words, as the Land could not bear: Paul was accounted a peſtilent fellow, a mover of ſedition: They cryed out of the Apoſtles, that they turned the world upſide down. Luther in his time was called Tuba Rebellionis, the very trumpet of rebellion. But if men wil not ſhut their eyes, and ſtop their ears, they cannot but know the cauſe of our diſturbance hath been the pride and cruelty of Prelates, forcing illegall things both upon our brethren in Scotland, and upon us; Is it not as clear as the Sun, that the diſturbance began with their impoſition of their own Service-book upon them? Have not they & their Preachers ſought to infuſe ſuch principles into Kings, that all is theirs, to diſpoſe on as they pleaſe, That they are bound to no Laws? A doctrine condemned by the Heathens. We reade of Trajan the Emperour, when he ordained any Pretor, giving him the ſword, he would bid him uſe the ſword againſt p. 62his enemies, in juſt cauſes; and if he himſelfe did otherwiſe then Juſtice, to uſe then his power againſt him alſo.

And as Miniſters, ſo people that have been moſt conſcientious, they have been cryed out of as diſturbers: Thus it was in the Primitive times, if there were any evils upon the Countries where the Chriſtians dwelt, they cryed out of them as the cauſe of all, the voice preſently was, Chriſtianos ad Leones, bring forth the Chriſtians to the Lyons: ſo now, the Roundheads the cauſe of all. Men that will examine things, and are not mad with malice, wonder how ſuch an apprehenſion can ariſe; They ſuffer the wrong, and yet they are accuſed for the trouble of the Kingdom; by reaſon of their ſufferings they are more in the view of people then other men; and therefore when men are in a rage, they fall upon them that are next hand. They indeed will not yeeld to ſuch illegall things as others will; they think themſelves bound what lies in them to keep the Kingdome and their poſterities from ſlavery; and for this good ſervice, although it coſt them deare, they muſt be accounted the cauſe of all the evill in the Kingdome. Did they ever plot any Treaſon, as Papiſts have done from time to time? Did they even in times of Popery ever ſeek to blow up Parliament houſes, as Papiſts have done? There is a great deale of ſtir about theſe men, but what have they done? the very foundations of this our Land are out of courſe; but what have the righteous done? So far as they can they yeeld active obedience to what Law requires of them, & in what they cannot yeeld active, they yeeld paſſive, and what can man require more of them? OnelyOnly they wil not p. 63yeeld to mens wils and luſts beyond that authority they have over them, and who wil that hath the ſpirit of a man in him?

But theſe are not friends to the King.

Surely thoſe who obey ſo far, cannot without extreme malice be accounted enemies to the King; They pray more for the King, then any people doe: yea they do more for him and his, in a right way then any people doe. Who have ventured ſo much of their eſtates to reduce Ireland to the obedience of the King, as thoſe that are thus called Round-heads? Will it not be found that ſome few of theſe in the City of London have disburſed more of their eſtates for the Kings ſervice in this thing, to keepe this his lawfull inheritance in his poſſeſſion, and for his poſterity, then all thoſe thouſands that are now with the King in his Army? And heretofore, who were the men that were moſt free with their eſtates to aſſiſt the Parl and to have recovered the Palatinate, but theſe kinde of men? Howſoever now God ſees, and the world ſees they are ill requited at this day.

No, no, God, and we hope in time, Man alſo will find our other troublers of the Kingdom rather then theſe. The Lord judge between us and our adverſaries in this thing.

As for the great coſt & charge the Kingdom is at,

1. We muſt know thoſe who have done leaſt in this kind, complaine moſt; thoſe upon whom the weight and burden of the work hath layn, you heare not to make ſuch complaints of the charge.

2. Better venture halfe then loſe all. In this thing that ſaying is true, Dimidium plus toto: If we be too ſparing now, it is the onelyonly way to loſe all: p. 64it is better to have but a piece ſure, then by venturing to keep all, to loſe all. If we will keep all, we may ſoon loſe all, as many have done; they have kept their eſtates for the ſpoilers. Yea we were better to have leſſe, as our own with freedom, then more with bondage at the wils of others.

Times of extreme danger are no times of complaining of charges; If a mans houſe be on fire, were it not abſurd for him to cry out againſt breaking of the tiles, becauſe it wil put him to charges? There is a ſtory of a man who in diſcontent hanged himſelf, & his ſervant comming into the room at that inſtant, ſeeing his maſter hanging, he preſently cuts down the rope, & ſo ſaves his life: afterward this man being extreamly covetous, wrangles with his ſervant becauſe he would rather cut the rope then untye it, & ſo put him to more charges: Doth not all lie at the ſtake? is not the very life of the Kingdom in danger? is it not time for us now to have our hearts raiſed above theſe things? Let us take heed our covetouſneſſe be not our undoing; and if our enemies find treaſure with us, then how juſtly may they mock and jeere us?

When Conſtantinople was taken, in the yeer 1453. it appears by the Turkiſh Hiſtory that it was loſt through the Citizens covetouſneſſe; The Citizens were full of gold and ſilver when it was taken, but would not pay the ſouldiers that ſhould have defended them, and ſo their enemies made merry with their riches. The like is reported of Heydelburgh, taken by their enemies not many yeers ſince, upon the like ground.

God hath been beforehand with us in many mercies, and he hath yet more rich and glorious mercies for us, that ſurely will pay for all at laſt over and over p. 65again. We are unworthy of our liberties, unworthy of the Goſpell, if we prize them at ſo low a rate, as if they were not tranſcendently above all the coſts we have been at, or are like to be at.

We think theſe charges much, but there is not one yeare wherein our neighbours in the Low Countries are not at far more charge then we have been at this chargeable yeare; all our extraordinary charges are below their ordinary.

But although there is nothing can be ſaid, but God Object.allows of theſe wars, yet were it not better in prudence that I be not ſeen in them? for if I be, if the other party prevailes I am undone; if I be not, yea, although I ſhould do ſomething for that party, yet the Parliament will never do me any great hurt.

It is true, the lenity of the Parliament on the one ſide, and the cruelty of the other party on the other Anſw.ſide, hath been a great prejudice to the one, and advantage to the other: How many delinquents that have been complained of, and brought up with great charge to the countrey, yet have gone away inſulting? but whoſoever comes under the power of the other, either muſt yeeld, or is undone; yea, it may bee undone, though then hee yeeldes. What blood hath beene of late ſhed by them, even in coole blood? But how unreaſonable is this ſo to reaſon, The Parliament is more juſt and gentle, the other more cruell and miſchievous, therefore I will leave the Parliament to ſink for any help it ſhall have from me, and joyne my ſelfe with the other party. God will judge theſe evill thoughts of yours, and yet you may be miſtaken, in this your device to ſave your eſtate, you may prove falſe to the Parliament, and yet p. 66your eſtates not ſo ſafe as you thinke; it may befall you as it hath done others, that when theſe plunderers come to you, if you tell them you are for the King, you are no Round-head, then they reaſon thus with you, If you be indeed for the King, you will be willing to have your eſtates goe to be helpefull to him, and ſo they may reaſon you out of all you have, and ſo you may be deceived of what you aimed at, by diſcovering your ſelves not to be Round-heads. Whatſoever you be, yet if they prevaile your goods will be found to be Round-heads. They are a little faire mannered now and then as yet, becauſe they have not the day; but if once the day be theirs, and they have power in their hands; then they will call your goods by what name they pleaſe. Platina tels us, that when the citizens of Papia in Italy were at diſſention by reaſon of the faction betweene the Guelphes and the Gibellines: The Gibellines procured a favourer of theirs called Facinus Cajus to aſſiſt them, covenanting that hee ſhould have the goods of the Guelphes for his labour; but he being once come into the Citie and prevailing, he ſpared the goods of neither of them: whereupon the Gibellines complained, ſaying, that their goods alſo were ſpoiled; he anſwered them that they themſelves were Gibellines, but their goods were Guelphes. You may perhaps be Royaliſts, but your goods will be Round-heads.

Job 27. 8. What hope hath an hypocrite though he hath gained, when God taketh away his ſoule? If men by hypocriticall deviſes ſhould gaine as they deſire, yet when God takes away their ſouls, what good have they then? But how miſerable then will it be for them, when God curſes them for the preſent, and when their ſoules are taken away at laſt? what hope can they have p. 67then? It is juſt that the curſe of God ſhould purſue them, who will be of any ſide for their own advantage.

Ro. Hoved. fo. 438. reports of Brabantes called Rutters, that they would ſerve on any ſide for wages; therefore they are called by Hoveden, Nefando gens, and he ſaies they were accurſed in the Lateran Councell.

Whereupon the concluſion from all is, There is nothing required of you in this ſervice by both Houſes of Parliament, but what you may with a good conſcience undertake, by Commiſſion from this great Generall The Lord of Hoſts. Be not therefore daunted with ſuch words as thoſe, What? will you fight againſt the King? If you fight againſt the King, who doe you fight for? ſurely it muſt be for his enemies? and who are they? You know, and all the world may know you fight for none but the Parliament and the Kingdome; what ſhall the Parliament and the Kingdome be accounted enemies to the King? how can they be under his protection if they be his enemies? and if the King ſhould put them out of his protection, what doe you thinke would follow upon this? No certainly, when things come to be examined, you ſee there is no ſuch matter: No, this buſineſſe is for no hurt to the King. Thoſe men who goe up and downe pillaging and plundring, and doing miſchiefe to all extremity whereſoever they come, who make a ſpoile of this Kingdome, and that of Ireland, and all under the name of the King: Theſe are the men who wrong the King, rendring him to the Subject as if he were another Maxentius, who reduced the City of Rome into ſuch a condition, as there was no forreſt of theeves wherein the lives of Citizens were not more ſafe then in their houſes. In his Orations he made to p. 68his ſouldiers, no words were more frequent then theſe, Fruimini, diſsipate, prodigite, Enjoy, riot, ſpend. Theſe men doe what lyes in them to put men upon examining, Whether the relation between King and people may not poſſibly be broke? Whether Kingly power be ſuch an indelible character upon any perſon, as nothing can ever poſſibly put it out? Whether that which is by compact and covenant, do not bind mutually? Are not they then like to perjudice the King more then any? If there be any poſſibity of ſuch thoughts riſen in people, what can occaſion them ſooner then the doing ſuch open violence, and committing ſuch outrages aganſt the Subjects in all places, and that with boldneſſe and confidence in the name of the King? If it were as they ſay, if people did beleeve theſe men, it might cauſe ſtrange thoughts of heart in them, even ſuch thoughts, as theſe, How can we bee in a worſe condition under any? What, hath God tyed us, if once a ſupreame Governor be acknowledged, that he muſt ever be acknowledged, Whatſoever he doth againſt us, even to deſtroy us? Where doth the Scripture ſay ſo? It need be a very cleare Scripture that ſhall tye us to this, to lie down under ſuch intollerable burdens as theſe are, to ſee our ruine, & the ruine of our wives & chileren before our faces. We muſt not reſiſt thoſe who have high power. True, ſo long as they goe according to their power given them, or as long as they have it, but may they not poſſibly be diſcharged of it? Reſiſting the Prieſts is condemned in Scripture; what? can nothing therfore diſcharge the Prieſt of his prieſtly office, and my acknowledging of his prieſtly power? What, did our forefathers ſo p. 69far give all power out of their hands, as they have not left us ſo much as the benefit of the Law of Nature to help our ſelves withall? What hath God made ſuch difference between man and man, as that one ſhould ſpoile, and deſtroy, and do what he liſt, and whole Kingdomes ſhould lie downe under him and ſay nothing, and doe nothing to helpe themſelves? Hath God made all the world to bee under the luſts of twenty or thirty men? Nature hath not made ſuch a difference betweene one man and another, wee ſee them to bee of the ſame mould wee are of; God hath not revealed from heaven by his Prophets, that this or that family muſt be ſo much above others, rather then other families. That then that now makes the difference between man and man, is from men ſetting up this family rather then another, or this perſon rather then another; but is it poſſible to conceive that any Common-wealth ſhould ſet up any to their owne ruine? Were it that men kept in due order, or that when the moſt abominable injuſtice and violence that is offered, men did not preſume ſo audaciouſly to make uſe of the name of the King, theſe reaſonings would never bee occaſioned in mens hearts: woe therefore to them by whom ſuch dangerous offences come. The Lord deliver us, and the Lord deliver His Majeſty from theſe men, and ſuch fearefull ſcandals as they caſt upon him. How dangerous a temptation is this to Princes, to have ſuch an apprehenſion infuſed into them, whatſoever they doe, whatſoever ſpoile of Kingdomes they make, and violence they offer, they ſhall ſtill enjoy what they had, and be acknowledged as they were? That Land is in a ſad condition where theſe thoughts are applyable to the Prince thereof, p. 70and lie boiling in the hearts of the people. For our parts we deſire as long as ever we are able, to charge onelie even in our very hearts the actors of all the violence and ſpoile amongſt us, and our brethren in Ireland, as the Authors of it: and therefore we judge it is the beſt ſervice we can doe for the King, to deliver him from theſe miſchievous men, that his throne being eſtabliſhed in righteouſneſſe, his Crown may ſlouriſh upon him and his poſterity.

Theſe things I have ſpoken out of conſcience of my duty to God, and to the Kingdome, knowing that if ſome do not open theſe things as they are able, to ſatisfie the ignorant, and doubting, and erroneous conſciences of many, they will he found guilty of betraying themſelves, their brethren, their poſterities, their religion and liberties.

Now having endeavoured to cleare, that what wee doe, we doe by commiſſion from the Lord of Hoſts, the Uſe 4.way is cleare to fetch ſoul-ſtaying, ſupporting, ſatiſfying comfort from this glorious Name of God. It is not more glorious then comfortable to the Church of God. Surely we need not feare wars, ſtrength of enemies, roaring of Canons, clattering of weapons, beating of drums, neighing of horſes, ſo long as God, our God is the Lord of Hoſts.

Now I come to what I promiſed, to ſhew you this name of God written upon the Mercy-ſeat. Xerxes uſed to pitch his tent on high, and ſtand looking upon his Army, when they were in fight, to encourage them. This our great Generall ſtands on high, looking upon his people in their battels, let them looke up to him, and there is encouragement enough to fill any heart in the world. This Title is an p. 71exceeding vaſt treaſurie of comfort and encouragement, Deut. 30. 3, 4. Heare O Iſrael, you approach this day to battell againſt your enemies, let not your hearts faint, feare not, do not tremble, neither be terrified. Obſerve the variety of expreſſions, Faint not, Feare not, Tremble not, Be not terrified; Why? For the Lord your God is he that goeth with you to fight for you. If ſo much encouragement meerly from Gods going with us to fight for us, what is there from all thoſe ſeverall workings of God in battels, which this Lord of Hoſts is pleaſed to declare himſelfe in? Pſal. 46. 7. The Lord of Hoſts is with us, the God of Jacob is our refuge: and ver. 10. Be ſtill, and know that I am God, I will be exalted: and again, I will be exalted. Quiet your hearts in this. If any diſtracting, ſinking, diſcouraging thoughts ariſe in your hearts, ſtill them all with this. And therefore ver. 11. in the next words he repeats that againe, The Lord of Hoſts is with us, the God of Jacob is our refuge.

Luther was wont in ſad tumultuous times to ſay to thoſe about him, Come, let us ſing the 46. Pſal. It is a Pſalm moſt ſutable for theſe times to be ſung often. Iſa 51. 12. Who art thou that thou ſhouldeſt be afraid of a man? Surely thou doeſt not know what thy priviledge is, thou knoweſt not what intereſt thou haſt in the Lord of Hoſts, that thou art afraid of a man that muſt die; wherefore it follows, v. 15. I am the Lord thy God that divided the ſea, The Lord of Hoſts is his Name.

But you will ſay, Ah! if we knew indeed that the Lord of Hoſts were ours, that he were with us, then we might well comfort our ſelves in theſe times of wars, but that is all the queſtion to us, for want of the aſſurance of that our hearts are troubled.

Firſt, Though you doe not know certainly that p. 72you have any ſpeciall intereſt in him, yet it is a great comfort to know that all things in wars are carryed on by him, yea, though he were a meere ſtranger to you, and you to him: as ſuppoſe you were ſure there ſhould be nothing done in all theſe ſtirs about wars but by the will of the moſt wiſe, the moſt holy, and moſt mercifull man in the world, that hath all the holineſſe, all the wiſdome, all the mercy that all the men in the world ever had, although this man were a ſtranger to you, you never ſaw his face in your life, yet would it not be a ſtay and comfort to your hearts to heare that all things were committed to the diſpoſe of this man, and not a ſtroke ſtruck, nor any hurt ſhould come to any, but as this man gave out his commiſſions? certainly it would quiet our hearts much: but that all is at the diſpoſe of this Lord of Hoſts is far better, whoſe holineſſe, wiſdome, and juſtice is infinite; although yet we do not know any further of him, wee cannot ſay we have any ſpeciall intereſt in him.

Secondly, Although you doe not know your intereſt in this Lord of Hoſts, yet your hearts may be ſtayed, yea, comforted in this, that the cauſe hath a deep intereſt in the very heart of this Lord of Hoſts, and therefore that ſhall proſper howſoever. The ſatisfafaction the ſoul takes in this is a ſpeciall argument of intereſt in this God.

Thirdly, Yet further I will tell you how you ſhall know whether you have any ſpeciall intereſt in this Lord of Hoſts or not, from that Scripture, Pſal. 84. 3. O Lord of Hoſts my King and my God. Here are theſe two, Lord of Hoſts, and my God. Now all the queſtion is about the Copula, that which joynes theſe two together: there you have it my King, that is ſet p. 73betweene them; if then you can ſay, O Lord of Hoſts my King, you neede not ſtaie there, but may confidentlie goe further to the other, my God: If you can out of the uprightneſſe of your hearts ſay, O Lord thou knoweſt the deſires of our Soules are that thou mayeſt rule over us, O when ſhall we heare that bleſſed voice, The Kingdomes of the earth are the Lords & his Chriſts, and he ſhall reigne for evermore! O that thy Kingdome might come more powerfully in our hearts, and that it might be more conſpicuous in Church and State! The ſpeciall reaſon (thou knoweſt) why we are willing to venture our ſelves as we do, to endure any hardſhip, to part with our eſtates, is that Antichriſt may never rule amongſt us againe, but that we and our poſterity may be under the Kingdome of Jeſus Chriſt. Surelie this is the voice of thoſe who have the Lord of Hoſts to be their God. That is an everlaſting rule, If he be thy King, he is thy God.

Now then for the full comfort and encouragement the Church of God may take from this glorious name, Conſider the Relation that the Church hath to this Lord of Hoſts, and the Relation this Lord of Hoſts hath to the Church.

For the firſt. 1. The Church is the City of the 1Lord of Hoſts, it is not onelie Gods Citie, but his Citie, under this Title, Pſal. 48. 8. As we have heard, ſo have we ſeen in the City of the Lord of Hoſts; Wee may comfortablie ſay, This Citie of London is the City of the Lord of Hoſts. God hath precious Saints here, abundance of them, and it hath done worthilie for the honour of the Lord of Hoſts of late, and therefore ſurely the Lord of Hoſts will defend it. If there bee any Citie under heaven that may be called The Citie of the Lord of Hoſts, then I am confident the Citie of p. 74London may. But we are to take here the City in a ſpirituall ſenſe for the Church of God, as it is uſuall in Scripture. Now we know when an Army hath to do with a City that is in the inheritance of the Generall, then if there be any power in Generall or Army, it will bee all put forth to the utmoſt, either for the defence, or gaining that City: As the City of Breda in the Low-Countries, when that was beſieged, it was ſoon won by the Army of the Prince of Orange, becauſe that City was the Princes own City, his proper inheritance; he had a ſpeciall eye and care over that City. Surely the eye and care of this Lord of Hoſts, though it be over Towns and Countries, and walled Cities, yet it is moſt over his Church; if he hath any power in all the Armies in heaven and earth, it ſhal be put forth for the defence of, and ſupplying good unto this City. Hence that paſſage in the prayer of Solomon, 1 King. 8 44. If thy people go to battell, and ſhall pray to the Lord toward the City which thou haſt choſen, then heare in heaven. Jeruſalem was the City God then choſe, which was but a type of every Church in the time of the Goſpel.

2. The Church is the Vineyard of the Lord of Hoſts. Eſay 25. 7. For the Vineyard of the Lord of Hoſts is the Houſe of Iſrael. Certainly God will not ſuffer the wild beaſts and boares of the field to devoure and lay waſte his Vineyard. A Generall will be very carefull in keeping enemies out of fruitfull Countries, but eſpecially our of his own Vineyard. We reade 1 Kin. 21. 2, 3. how loth Naboth was to part with his Vineyard, though King Ahab was ſick for it, yet God forbid that I ſhould give the inheritance of my fathers unto thee. Gods Vineyard is beloved of him and deer to him. Eſa. 27. 3. I the Lord keep it, I will water it every moment, leſt any hurt it, I will keep it night and day.

p. 753. It is the Mountain of the Lord of Hoſts. Zac. 8. 3. 3in which regard God profeſſeth himſelf very jealous for it: Thus ſaith the Lord of Hoſts, I was jealous for Sion with great jealouſie, I was jealous for her with great fury, He gives the reaſon in the latter end of the 3. ver. Jeruſalem ſhall be called the City of truth, and the Mountain of the Lord of Hoſts, the holy Mountain. As if the Lord ſhould ſay, What? are they come to hurt my Mountaine, my holy Mountaine, my Church? Fury riſeth up in the face of God preſently. Yea, Eſa. 31. 4. When the Lord comes to fight for mount Sion, he comes forth as the young Lion roaring on his prey, ſo ſhall the Lord of Hoſts come downe to fight for Mount Sion. God will leave heaven to fight for his Church; will not you leave your ſhops and your houſes?

4 The Church is the houſe of the Lord of Hoſts. Hag. 1. 14. The Text ſayes, They did worke in the 4houſe of the Lord of Hoſts. which typified Gods Church. A Generall will fight to maintain his own houſe, it were a ſigne the enemy had prevailed indeed, if hee ſhould come and plunder the Generals own houſe. In regard of this that is ſaid of the Church to bee Gods Houſe, vve have that expreſſion, Pſal. 24. 9, 10. Lift up your heads O ye Gates, even lift them up ye everlaſting doores, and the King of glory ſhall come in. Who is the King of glory? The Lord of Hoſts he is the King of glory. You know when a Prince comes to his own houſe, the great gates are ſet open; when other men come thither, they come in at the wicket, at ſome leſſe doore; but when he comes himſelfe, then all is ſet wide open.

5. The Church is the place of the name of the Lord of Hoſts, Iſay 18. 7. To the place of the name of the 5Lord of Hoſts, Mount Sion; now Gods name is deare p. 76and precious to him. It is a great priviledge God grants to his Church, that it is the place he chooſeth to ſet his name there, Exod. 20. 24. Nehem. 1. 9. As God would have us highly to eſteem that place, to ſeeke after that place, as Deut. 12. 5. Unto the place where God ſhall chooſe to put his name, there ſhall ye ſeeke, and thither ſhalt thou come, & thither ſhall you bring your burnt Offerings and Sacrifices, &c.—So ſurely God himſelf puts a high price upon that place, and he will preſerve it.

6. The Church is the place of the glorious reign of 6the Lord of Hoſts, Iſa. 24. 23. The Moon ſhall be confounded, and the Sun aſhamed, when the Lord of hoſts ſhal reign in Mount Sion and in Jeruſalem before his Elders gloriouſly. God hath yet a further and more glorious Kingdome to be ſet up in his Church then ever hath been, at which all the glory of the world ſhall be darkned by reaſon of the brightneſſe of this glory, & it is the Lord of Hoſts that ſhall thus reigne. Surely then all the Hoſts ſhall have their ſtrength put forth in defence of, and providing for this place of this glorious reigne of their great Generall.

7. The Church is the people of the Lord of Hoſts, Zep. 2. 10, 11. This ſhall they have for their pride, becauſe 7they have reproached & magnified themſelves againſt the people of the Lord of Hoſts. The Lord will be terrible unto them. They in their pride lift up themſelves, and magnifie themſelves againſt the Saints, as if they were a company of ſilly weak men, they doe not know that they are the people of the Lord of Hoſts, therefore God threatens there that he will be terrible unto them.

And thus you have the Relation of the Church to God, revealing himſelfe in this name, The Lord of Hoſts, yet marke further, the Relation that God hath to them in this his name: As

p. 771. The Lord of Hoſts is the portion of his Church, Jer. 10. 16. The portion of Jacob is not like them, hee is the former of all things, The Lord of Hoſts is his name. Wherefore if there be any thing in The Lord of Hoſts, that can doe them good, they may challenge it, for God The Lord of Hoſts, is their portion, they may make uſe of all that is in him for their good.

2. Hs is their Redeemer: That you have in the Text, Our Redeemer, The Lord of Hoſts is his name. The 2Lord undertakes the redeeming of his people under this title of his, on purpoſe that the multitude, the greatneſſe, the fury of their enemies might not daunt them. Your Redeemer is not one that cannot ſave, he is The Lord of Hoſts, and one you may certainly confide in, for he is The holy One of Iſrael.

3. He is the pleader, yea the through pleader of the cauſe of his people. Jer. 50. 34. Their Redeemer is 3ſtrong, the Lord of Hoſts is his name, he ſhall throughly plead their cauſe, that he may give reſt to the land, and diſquiet the inhabitants of Babylon. God hath begun to plead the cauſe of his people already, and hee hath ſhewne himſelfe The Lord of Hoſts in it, but hee hath not yet throughly pleaded their cauſe as he meanes to doe; when he ſhall doe that, he will then give reſt to the Land, and diſquiet the Inhabitants of Babylon. This work will coſt the inhabitants of Babylon deare; they were never ſo diſquieted amongſt us as they are at this day. They have troubled the Saints, and God now troubles them, but will yet diſquiet them more; although they thinke to defend themſelves by gathering Armies, yet the Lord of Hoſts ſhall diſquiet them, and give reſt to his people: There remaines yet a reſt for the people of God, even in this world.

p. 784. The Lord of Hoſts is the Husband of his 4Church, and this is the moſt neare and ſweet relation of all. Eſa. 54. 4, 5, 6. Feare not, &c. For thy Maker is thy Husband, the Lord of Hoſts is his name. The Lord hath called thee as a woman forſaken, grieved in ſpirit, when thou waſt refuſed, ſaith thy God. Alas, ſaith the Church, I am a poore deſolate widow, a woman forſaken and grieved in ſpirit, every one neglects me, I am rejected of all. Well, ſayes God, I took thee when thou wert thus forſaken to be my Spouſe, I have marryed thee to my ſelfe, therefore now feare not, I am the Lord of Hoſts, the God of the whole earth. Surely a Generall if he hath the heart of a man in him, he will fight for his Spouſe, he will not ſuffer his Spouſe to be raviſhed before his eyes. What ſayes Ahaſuerus concerning Haman, Will he force the Queen before my face? Vile men are riſen up, and they ſeeke to raviſh the Church, the Spouſe of the Lord of Hoſts, and do you think he will ſuffer this before his face? Shall not all the Armies in heaven and earth rather come together, and fight for her deliverance?

Now then if all theſe things be thus, we have cauſe then to quiet our hearts in the midſt of all our fears and diſtractions, to ſtand ſtill, and ſee the ſalvation of God, the ſalvation that this Lord of Hoſts is working for us. This is the buſineſſe that I have been endeavouring, to enlarge before you the object of your faith, and to leſſen the object of your feare. Surely if the Lord of Hoſts hath ſuch a relation to his Church, and the Church ſuch a relation to him, he cannot but be exceedingly provoked againſt any that ſhall meddle with his Church to doe it hurt. I will give you one notable expreſſion of his anger againſt ſuch, Eſa. 3. 15. What mean ye that p. 79ye beat my people to pieces, and grind the faces of the poore? ſaith the Lord of Hoſts. God here ſpeaks angerly, What am I the Lord of Hoſts, and will you offer this? What mean you? As when we flie upon a man in anger, (whom we ſee doth things to our prejudice, or the prejudice of any neer to us, in an abſurd maner) we ſay, What doe you mean to do thus? what are you mad▪ Doe you know what you doe? Doe you know who they are you thus abuſe?

From all theſe gracious expreſſions of this Lord of Hoſts to the comfort and encouragement of his people, the reſult is that in the 8. of Eſay 12, 13. Say not, A confederacy to them that ſay, A confederacy; oh! many of their forces are joyned together; feare not their feare, but ſanctifie the Lord of Hoſts himſelfe, and let him be your feare, and let him be your dread. The Name of God is a ſtrong Antidote to drive feare out of the hearts of the weakeſt. Upon what we have ſeene in this title of God, we may well ſay to the fearful in heart, be ſtrong, feare not, as we have it Iſa. 35. 4. Let women and all ſuch as are naturally feareful, take heed of ſinfull feare. The fearfulneſſe of women hanging about their Huſbands, and children, and friends, crying out when they ſhould goe forth in this ſervice, and going up and down wringing their hands, and making dolefull outcries, may do abundance of hurt, exceedingly hinder the work that the Lord hath now in hand. Let women take heed they be not hindrances, but let them learne to exerciſe faith and take ſpirit to themſelves, that they may further their Husbands, children, and friends in this work of the Lord of Hoſts. Marke that Scripture, 1 Pet. 3. 6. Yee are the daughters of Sarah ſo long as you do well, and be not afraid with any amazement. p. 80Yee would all willingly be accounted the daughters of Sarah. Obſerve how the holy Ghoſt puts it upon this, that you be not afraid with any amazement: it may be nature may cauſe ſome feare, but grace muſt keepe it that it be not with any amazement.

Why is it thus put upon this?

As Abraham is moſt commended for his faith, and ſo by beleeving wee are the children of Abraham, ſo it ſeemes Sarah his wife in thoſe difficulties that Abrabam went through, ſhe was no hinderance but a furtherance to him, ſhe did not cry out to him, Why will you leave your fathers houſe, and all your kindred, and go up and downe in a ſtrange country in the middeſt of dangers and many ſtraits? no, but ſhee rather was a helpe to him, and an encourager of him: ſo ſaies Peter, who ſpeaking to Chriſtians who lived in troubleſome and dangerous times, You ſhall ſhew your ſelves the daughters of Sarah, if you have ſuch a ſpirit as Sarah had, not to be afraid with any amazement, not through your inordinate feare, either hinder your ſelves, your husbands, or any other in the ſervice of the Lord. If God call you or them to ſuffer, you muſt not through feare pull backe, but go on with courage undauntedly, then you are indeed the daughters of Sarah.

And that a ſpirit may be put even into women in theſe times that call for all to be above ſinfull feares, let them conſider theſe three things.

Firſt, The firſt time that ever any ſpeaking to God 1called him by this name the Lord of Hoſts, it was a woman, and that was Hannah, 1 Sam. 1. 11. Shee vowed a vow, and ſaid, O Lord of Hoſts if thou wilt indeed looke on the affliction of thine handmaid, &c.

Secondly, One of the principalleſt Pſalms wherin this p. 812title of the Lord of Hoſts is moſt magnified, is a Pſalme tuned to that Muſical inſtrument that virgins and women uſe to play on, from whence the Pſalme hath its title, A Song upon Alamoth, Pſ. 46. Which is as much as A ſong upon the Virginals: for the Hebrew word comes of a root that ſignifies to hide, and ſo we formerly made uſe of it: but from thence becauſe Virgins uſed to be covered and hidden, hence Gnalamoth ſignifies Virgins, and here uſed for the muſical inſtrument of Virgins. Virgins and Women it ſeems had wont to ſing this Pſal. and play to it upon the inſtrument. Now it is ſuppoſed that their hearts ſhould be ſome way ſutable to what they ſung & played, & here they rejoycingly ſing, The Lord of Hoſts is with us, the God of Jacob is our refuge, ver. 7: And again, The Lord of Hoſts is with us, the God of Jacob is our refuge, ver. 11. beſides other paſſages, yea almoſt all the ſame tending this way.

3. The moſt brave expreſſion of a ſtrong, valiant ſpirit, triumphing over enemies in time of battel, is 3from a woman, Jud. 5. 21. it is the ſpeech of Deborah, O my ſoul, thou haſt trodden down ſtrength. As if ſhe ſhould have ſaid, They come with a great deale of ſtrength, that they think to prevail with, but to me all their ſtrength is but as the dirt in the ſtreets, my ſoul is above it; though my body be weak, yet O my ſoul, thou haſt troden down ſtrength. Where have we a braver expreſſion of a more raiſed ſpirit either in Scripture amongſt any of the Lords valiant ones, or in humane ſtory amongſt any of the great Captaines and Conquerours that ever were? I cannot but repeat it again, O my ſoule, thou haſt trodden down ſtrength. Let not women then ſo complain of their weaknes, as thereby to p. 82think to excuſe their ſinfull feares. I will give you a notable ſpeech comming neer this from another woman that Eccleſiaſticall ſtory records of, one Julitta; there are many famous things recorded of her, but this ſpeech of hers to other women of her acquaintance is moſt remarkable, Ceaſe to accuſe (ſayes ſhe) the fragility of the Foeminine ſexe, What? are not we made of the ſame matter that men are? Yea after Gods Image are we made as wel as they. God did not uſe fleſh to make women of, in token of infirmity: We are bone of his bone, in token we muſt be ſtrong in the living God. If the ſpirit of The Lord of Hoſts were with you, even you may daunt your enemies. You may make ſuch preparations for your own defence, as not to let your lives go at a cheap rate, but that the loſſe of every one of yours may coſt the life of one of them at leaſt. Even you may caſt ſhame upon them. If there were ſuch a ſpirit in you, they would fly before women, for their ſpirits are baſe and vile.

If God be the Lord of Hoſts, if he hath ſuch wonderfull workings of his providence in wars and battels Uſe 6., hence in all war and battels there is ſome ſpeciall thing of God to be looked at. Surely this great Lord of Hoſts doth not uſe to raiſe War, to go into the field for nothing; there is ſome great thing aimed at, eſpecially where he appears in more then an ordinary way; as certainly he doth in theſe wars of ours.

We ſhould not hearken after or ſpeake of Warres onelyonly as matter of news, but obſerve what the way of God is in them, what his aim looks to in ordering of them, what his intentions work at, how he brings his own ends to paſſe, & furthers his glory by them. Whoſoever lives to ſee the iſſue of theſe great ſtirs and warlike commotions amongſt us, ſhall ſee that p. 83God had a hand in them to bring great things to paſſe, that the mercy he intended for us was worth all the trouble theſe have brought upon us, yea all the bloud, the moſt precious bloud that hath been ſhed amongſt us. God hath many promiſes to his Churches to accompliſh, many Prophecies to fulfil, many glorious things to declare, many mercies for his Saints to beſtow, & theſe ſtirs amongſt us wil make way for all.

We have had much mercy from God on free-coſt; that merciemercy that is to come, it may be is of an higher nature; therefore God intends it ſhall be more coſtly to us, it may coſt many of our lives; but we or our poſteritie ſhall ſee that when it comes it wil pay for all. That this Lord of Hoſts had great thoughts of heart for the good of England when he raiſed theſe Civil wars amongſt us, though it be the ſoreſt judgement, yet it may make way to the greateſt mercy. It is our duty diligently to obſerve how God works in his Providence to the attaining ſuch ends of his.

6. God is The Lord of Hoſts. Hence know from whence it is that we have enjoyed ſo much peace as 6we have, with the comfortable fruits of it; it is from The Lord of Hoſts, who hath all power in his hands, to keep off or bring war as he pleaſeth. It it is he alone that hath kept off from us thoſe hideous things others have ſuffered; it is from him that we have not all this while wallowed, not ſweltred in our bloud; that our garments have not been rowled in bloud, as our brethrens have; but we have enjoyed our houſes, beds, tables, wives, children; we have had all comforts for ſoule and body about us. Micah 4. 4. They ſhall ſit every man under his vine, and under his figtree, and none ſhall make them afraid. From whence is p. 84this? The words following wil tell you, The mouth of the Lord of Hoſts hath ſpoken it. The Vines and Figtrees we have ſate under, have not beene empty Vines, nor barren Fig-trees to us; we have not onelyonly had refreſhment from the ſhadow of them, but much comfort from the fruit of them. It was this Lord that promiſed to Iſrael that he would cauſe their enemies not to deſire their land, when they went up to Jeruſalem to worſhip. What a mercy is it for us to be as Gedeons ſleece, dry, when all about us have been wet, not with dew, but with blood? Theſe beginnings of wars tell many Countries and Shires in England, what a bleſſing peace vvas, vvhichwhich they never underſtood before. Peace is ſweet and good, but let us take heede we buy not our peace too deare.

7. This name of God ſhews us how neerly it concerns all people in times of wars, to ſeeke to make up 7their peace with this God. When we goe forth to war againſt our enemies, vve had need take heed that God be not our enemy too; If hee be, all our Armies and power we can raiſe are to little purpoſe to help us. Let us deale vviſely for our ſelves, to make ſure that he fights not againſt us. If this be not done, againſt whomſoever elſe vve fight, vve fight with infinite diſadvantage. Now we muſt ſeek to make our peace with him, by our unfained-humiliations before him, and our ſincere reformations in turning to him. For the firſt, we are loth to humble our ſelves before our enemies; this we think is our ſhame. Let us humble our ſelves before this God, this is our glory. You make Fortifications, and in that you doe well; but except you adde thereunto humiliations, it will be to little purpoſe. Eſay 22. 11, 12, &c. Ye made a ditch alſo p. 85betweene the two walls for the water of the old poole, but ye have not looked to the maker thereof. It follows, And in that day did the Lord God of Hoſts call to weeping, and to mourning, and behold, joy, gladneſſe, killing oxen, drinking wine. This was revealed in mine eares by the Lord of Hoſts, Surely this iniquity ſhall not be purged till you dye, ſaith the Lord of Hoſts. Mark, three times in that verſe is mention made of The Lord of Hoſts. He takes ſpecial notice of this. And the rather ſhould wee get our hearts afflicted and humbled under the mighty hand of this God, becauſe our adverſaries are ſo proud, becauſe of that high hand of pride and blaſphemie that they goe forth withall againſt God. There is no ſuch ſtratagem of war like this to get the advantage of our adverſaries, in this very thing. Doe we heare of their pride and blaſphemies? let our hearts be the more humble before the Lord; let us labour ſo much the more to ſanctifie the Name of this holy God, whoſe name the Angels celebrate, as Holy, holy, holy, the Lord of Hoſts, Eſay 6. 3.

With our Humiliations, let Reformation, turning to this God be added. It muſt needs be a dangerous thing in times of wars, to carry with us, or harbour amongſt us any Traitors againſt this Lord of Hoſts, as the truth is all ſins that we retaine are. What acceptance can we then expect from him, or ſucceſſe by him? You know what trouble the accurſed thing of Achan cauſed in the Camp; it made the Children of Iſrael fly before the men of Ai. If any accurſed thing (though ſecret) be ſuch a diſturbance in the Camp, much more accurſed Officers.

Hoſ. 12. 5, 6. Even the Lord God of Hoſts, the Lord is his memoriall, therefore turne thou to thy God.

p. 86Zach. 1. 3. Say to them, Thus ſaith the Lord of Hoſts, Turne ye unto me, ſaith the Lord of Hoſts, and I will turn unto you, ſaith the Lord of Hoſts. Here we have alſo this name of God three times, as a provocation to us to returne unto him. Let us all know, and eſpecially thoſe who are in ſervice in the Army, the great General, the Lord of Hoſts cals to us, he cals to you to returne to him, and promiſes to returne to us, to return to you. As if he ſhould ſay, You have been very vile and wicked, your conſciences cannot but tell you ſo, and I know it; yet returne now to me, and I profeſſe my ſelfe notwithſtanding all that you have done, I am here ready and willing to returne to you, all ſhall be forgiven, as if it had never been committed. Surely there is no ſuch valour, as in a ſpirit cleared from the guilt and filth of ſin.

8. This name of God ſhews us our duty to ſeek him much by Prayer in times of war, and to depend upon him wholly for ſucceſſe in it, for he is the Lord of Hoſts.

For the firſt. Where ſhould we ſeek for light, but in the Sun? where for water, but in the rivers? where for heat, but in the fire? where for valour & victory, but in the Lord of Hoſts? The Heathens were wont to offer their Sacrifices to God in times of War. Hence a Sacrifice hath the name Hoſtia, becauſe when they went againſt enemies, they offered it. Saul thought it a very hard thing to goe forth to War, not having offered Sacrifice before. 1 Sam. 13. 12. Therefore ſaid I, The Philiſtines will come down now upon me to Gilgal, and I have not made ſupplication unto the Lord: I forced my ſelfe therefore and offered a burnt offering. When Jehoſaphat heard of an Army comming out againſt him, before he would goe out to battail, he ſet himſelfe to p. 87ſeek the Lord, 2 Chron. 20. 3. He gave his whole ſelfe, ſo Totum ſe contulit.the words are.