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

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

p. 87Moſes his hands lift up in Prayer, and Joſhuahs ſtretched forth in the battel, makes a victorious army: Our Prayers are our Guns, ſaith Luther. Prayer hath done mighty things in battels. The praying Chriſtians Preces noſtrae, bombardae noſtra.in Marcus Aurelius his Army, were called The thundring Legion. Sozomen and Nicephorus tel us that Theodoſius by Prayer made the weapons of enemies turne upon themſelves. I am ſure it hath done as great things. One of the ſtrangeſt victories that ever was heard of, was that we have recorded Numb. 31. 8. They ſlew five Kings of Midian, they ſlew all the males, and all the women that had known man, and burnt all their Cities, and took booty ſix hundred thouſand, and ſeventy and five thouſand ſheep, and threeſcore and twelve thouſand beeves, and threeſcore and one thouſand Aſſes, and thirty and two thouſand women that had not known man, ver. 32, 33, 34, 35. Now here was the wonder of this battel, that in all this great victory the Children of Iſrael loſt not one man, for ſo ſaies the Text plainly, ver. 49. Thy ſervants have taken the ſumme of the men of war which are under our charge, and there lacketh not one man of us. And mark what was done when they went forth to this battel, ver. 6. The holy inſtruments and the trumpets ſounded in the hands of Eleazar the Prieſt. It was an ordinance of God amongſt them, that the Prieſts ſhould ſound with the ſilver trumpets, when they wentforth to battail, Numb. 10. 9. Which was obſerved here, and ſee what a victory was obtained. An Army of prayers is as ſtrong as any Army of men whatſoever; yea one man praying may do more then many men fighting. Eliſha hath his ſword to ſlay, as p. 88well as Jehu and Hazael. 1 King. 19. 15, 16, 17. when Elijah thought there was no help, Yes, ſaith God, Goe and anoint Hazael, and Jehu, and Eliſha. As if hee ſhould ſay, I have Armies in the field, he that eſcapes the ſword of Hazael, ſhall Jehu ſlay; he that eſcapes the ſword of Jehu, ſhall Eliſha ſlay. How ſhould Eliſha ſlay, but by his prayers? they will reach and cut down a great way off. That Scripture is very obſervable, Pſal. 76. 2, 3. In Salem alſo is his Tabernacle, and his dwelling place in Sion, there brake he the arrows of the how, the ſhield and the ſword and the battel. Where brake he them? there in Salem, in Sion, where his Tabernacle was, in the congregation of Saints praying, there the arrow of the bow, the ſhield and the ſpeare is broken. It is reported of the King of Sweden, that as ſoone as he ſet foot in Germany, he fell down to prayer to this Lord of Hoſts, and what great things did he in a little time? In this Gods ſervants have the advantage of their adverſaries, they can pray to the Lord of Hoſts, the other cannot: They can blaſpheme, but pray they cannot. In this they have alwayes the advantage of the hill, and the winde of their enemies, and this is a great encouragement in battaile. It puts heart mightily into Souldiers that know any thing of God, to thinke that they go forth with the bleſſing of prayers with them, and that they have prayers continually ſent up to heaven for them. At that great fight neere Banbury, October 23. when many ranaway, thoſe that were left fell on with courage, and gave a mighty ſhout, Now for the fruit of prayer, Now for the fruit of prayer, and ſo their ſpirits were raiſed to more then an ordinary height, and they prevailed mightily, ſlaying neer ten to one.

p. 89Wherefore then let us be encouraged to pray; let us ſtrive with God in Prayer, while our brethren are ſtriving with the enemie in battel. They venture their lives for us, and endure great hardſhip; ſhall not wee pray? Yea let us put on now with more earneſtneſſe, not content our ſelves in our ordinary way. Great workings there are of God in the world, great things depend upon the ſucceſſe of theſe wars. He is an unworthy member of Church or Common-wealth, who hath not an heart to pray now. Now we have need of praying Chriſtians indeed. Every foole can ſin, and provoke Gods wrath; but men and women of choice ſpirits onelyonly can pray, ſuch as have intereſt in this Lord of Hoſts. It is obſervable in Solomons Prayer, 1 King. 8. three or foure times he prays againſt enemies, and yet he was in peace; his time was a time of peace. If then, much more now, when vve have ſuch raging enemies in our own bowels.

And as we muſt pray, ſo we muſt truſt; we muſt relye upon this Lord of hoſts in all our War-like undertakings. Pſal. 20. 7. Some truſt in horſes, ſome in Chariots, but we will remember the Name of the Lord our God; He is our ſtrength, our fortitude, our ſhield, our buckler: Curſed be the man that makes fleſh his arme. Our adverſaries come out to us with Sword and Canon; but (though means are to be uſed, yet) let us goe forth againſt them in the name of the Lord of Hoſts. 1 Chron. 5. 18. We reade of the ſonnes of Reuben, the Gadites, halfe tribe of Manaſſes, that they were valiant men, skilfull in War, and that there went out of them forty foure thouſand ſeven hundred and ſixty: here a compleat Army of skilfull Warriors, yet they ruſted not to their ſtrength or skill, but ver. 20. They p. 90cryed unto the Lord, and he was intreated of them becauſe they truſted in him. There muſt be depending upon God added to crying unto God; wee muſt ſo cry to God as to make account here is good to be done, here is our ſtrength and helpe when all is done. It was a notable ſpeech that Joſephus reports Herod made to his Souldiers, it came from the mouth of a Herod, but it well beſeeme the mouth of the moſt godly Chriſtian Captain, Some may ſay, ſayes he, our cauſe is juſt, but we are few and weak; where truth and juſtice is, there is God, and where God is, there wants neither multitude nor fortitude. It was an obſervation of Origen, that others ſince have obſerved, that God in all the victories he gave his people to poſſeſſe them of Canaan, he never uſed the help of horſes. The adverſary had horſes and chariots, both the Egyptian and the Canaanites; but Gods people had none. Wel, if our enemies ſhould exceed in horſes, (which yet we hope they ſhall not) but of that they boaſt; yet let us look higher: we may have Canaan, though we ſhould want horſes. After all our endeavours, then muſt all be referred to this Lord of Hoſts. It was a moſt brave expreſſion of a valiant Commander of Joab, 2 Sam. 10. 12. Be of good courage, let us play the men for our people & for the Cityes of our God, and the Lord do what ſeemeth him good.

From this glorious name of God, we learne how infinitely Uſe 5.fit it is that thoſe who have a ſpeciall intereſt in this God, who have him to be their God, their Father, that they ſhould have ſpirits full of courage, and fortitude; ſuch a ſpirit as beſeems the ſervants, much more children of ſuch a God whoſe they are, whom they ſerve. God loves to ſee the impreſſion of his ſpirit p. 91upon theſe who are his. He is a God of wiſdom, he loves to ſee the ſhine of his wiſdom upon the ſpirits of his Saints; he is an infinite holy God, he delights to ſee the luſtre of his Holineſſe glorious upon them. He is the Lord of Hoſts, he loves to ſee a ſpirit of valour, a ſpirit of magnanimity in them. What Captain, what Souldier of renown, but delights to ſee his children and alliance, thoſe who challenge any intereſt in him to be valiant? It is reported of Manlius Torquatus his ſon, that having by a ſpirit of valour overthrown the enemies of the Romans, and killed with his own hands a man of note in ſingle combat, being full of joy, hee ſeeks out his father who was the General of the Army, bearing in his hands the ſpoiles of his enemies, and ſaying aloud: Father behold the cauſe why I may be eſteemed your ſon. If we have a ſpirit of courage ſutable to our Father, we may with more comfort and better acceptance come to this Lord of Hoſts to be acknowledged for his children; but otherwiſe we ſhall be a diſhonour to him.

We read of Alexander the Great, who having a Souldier in his Army of his name that was a coward, he comes to him & bad him either change his name or be valiant: If Alexander thought it a diſhonour to him to have one of his name to be a coward, he would have thought the diſhonour much more if he had had one of his blood, his own childe a coward. What an unworthy thing were it for the ſon of ſuch a brave warrior as the K. of Sweden was to be of a low, mean poor, cowardly ſpirit? hee would be a reproach to his Father, and the very mention of his Father would be a reproach to him. Chriſtians, do not you profeſſe God to be your Father? do you not know your Father p. 92is the Lord of Hoſts? where are your ſpirits of magnanimity and fortitude, of courage and valour, beſeeming the children of ſuch a glorious Father the Lord of Hoſts? If you be of the right breed, you muſt needes be generous; it is impoſſible but you ſhould have ſomething of his ſpirit in you; if you be of low, unworthy, ſenſuall, cowardly ſpirits, you are not begotten of him; God hath no children but they have ſome beam of every excellencie of his that ſuch creatures are capable of.

Now this is the queſtion, what have you of the ſpirit of this great God? The ſpirit of the Devil, although it be a proud ſpirit, yet it is a baſe cowardly ſpirit. If you reſiſt the Devill he will fly from you. The truth is, all the men in the world have vile ſpirits, Gods children are men of another ſpirit.

God breeds up all his children to bee Souldiers, there are none in heaven but were bred Souldiers, & as they grew up were brought up in military diſcipline. Many Nations bring up their children to be Soldiers, from their tēder yeers they diſcipline them this way: The Parthians bring up their children in teaching In pacedecus, in bello praeſidium.them the uſe of the bow, the Scythians in the uſe of the dart, the Germans in the uſe of the ſpeare. All Gods children are here members of the Church militant, it is fit for them to be skilful, not onelyonly in the uſe of the ſpirituall Armour, but of bodily alſo. Who ſo fit to be uſed in the battels of the Lord, as they who have moſt intereſt in the Lord? who ſo fit to venture his body to the ſword in time of war, as he that can give his body to the fire in time of peace?

Iſay 13. 3. Souldiers whom God chooſeth for his battails are called his ſanctified ones, an honourable p. 93title given to ſouldiers, Gods ſanctified ones, and who ſo fit to be Gods ſanctified ones, ſet apart for ſuch ſervices, as thoſe who are ſanctified by his Spirit, ſet apart for himſelf eternally? The valour of that people, the Gaules, was admired by the Romans; it proceeded from that inſtruction they had from their Druides, of the immortality of the ſoul. Thoſe are fitteſt to venture their lives in fight, who are able to ſee beyond life, to ſee what is on the other ſide of the ſhore of this mortality, even eternall life and glory: All the Saints, eſpecially in theſe days, ſhould be ful of ſpirit, ſtrong in the might of the Lord, becauſe Jeſus Chriſt is about to pul down that great enemy of his, That man of ſin, and in his conqueſt, he is ſaid to come with his garments dipt in blood, Apoc. 19.

Now that true ſpirit that beſeemes one who hath this Lord of Hoſts to be his Father, is

1. A ſpirit that ſcornes to be baſe, he wil not be a 1ſlave to the Devill, or any luſt of his own or other mens, he thinks himſelf too good for ſin. If you ſet one that has the ſpirit of a Soldier in him to drudgery, he ſcornes it; he thinks himſelf above any ſuch imployment; he has the true ſpirit of a Souldier, that has got the victory over himſelf. In this every ſouldier of this Lord of Hoſts, hath a ſpirit above the great renowned Souldiers of the World, Alexander, Pompey, Themiſtocles, &c. they were all vaſſals to their luſts.

And although he be willing to ſerve men under God, yet he will never be a ſlave to their luſts, but will maintain the liberty of a man and a Chriſtian to himſelf and poſterity.

Philo Judaeus reports of a Heatheniſh people, who p. 94in their wars, uſed onelyonly this expreſſion to put ſpirit into their Souldiers, Eſtote viri, libertas agitur, be men, your liberty is in queſtion.

But what is this bondage, that the ſpirit of a Chriſtian Queſt.will not, ſhould not beare?

There is a naturall ſlavery, that as a man, he ſhould Anſ.not, he wil not be ſubject to, that is in theſe 3. things.

1. To give up his own propriety in what he hath, ſo as whatſoever God and Nature hath given him ſhould not be his own, but wholly at the will of another.

2. Subjection to that government, that he no way either by himſelfe or others hath ever yeelded conſent unto, neither is bound to by the Law of God in his word, nor by the Law of Nature.

3. To be in ſuch a condition as that whatſoever ſervice he doth, he ſhall receive nothing for it by way of juſtice, but meerly out of favour, this is ſlavery which an ingenuous ſpirit cannot beare.

And as a Chriſtian, he will not ſubject his conſcience to any, but reſerves that to doe his homage unto God by it.

A ſpirit of the right breed though it foreſees dangers 2in the cauſe of God, yet it can and doth reſolutely encounter with them. That ſpeech of Eſther was a ſpeech that came from a brave ſpirit, though a woman, If I periſh, I periſh; but it was a fruit of faſting and prayer. Ay, that is the way to get a ſpirit of courage indeed.

The like we have of the three Children in Daniel, Chap. 3. 16. O Nebuchadnezar, we are not carefull to anſwer thee in this matter; Behold, our God whom we ſerve, is able to deliver us out of thine hand, O King: But if not, p. 95be it known unto thee, O King, that we wil not ſerve thy gods, nor worſhip thy golden image which thou haſt ſet up. That famous expreſſion of Paul hath the like true Chriſtian valour ſparkling in it, when it was propheſyed that he ſhould be bound at Jeruſalem, at which many Act. 21. 13Acts 21:13of the Saints with him fel on weeping, Why do you weep and break my heart? ſayes Paul: I am not onelyonly ready to be bound at Jeruſalem, but to dye for the name of Chriſt. That expreſſion that is recorded of Ignatius is famous likewiſe in this kind; it is in an Epiſtle of his to the congregation of Trallis, Let the fire, the gallows, the devouring of wild beaſts, the breaking of bones, the pulling aſunder of my members, the bruiſing or preſsing of my whole body, and the torments of the devill or hell it ſelf come upon me, ſo that I may win Chriſt Jeſus. Here was one that had the Spirit of the Lord of Hoſts in him. The like had Luther, when he ſaid, If all the tyles of the houſes of the City of Wormes were devils, he would go thither, knowing he was called by God to witneſſe to the truth there.

This reſoluteneſſe of ſpirit manifeſts it ſelf in dangerous times, in a readineſſe to joyne with our brethren in difficult ſervices, wherein there is much hazard and trouble. A man of a true raiſed ſpirit, that hath true courage in it, will not ſee his brethren in hot ſervices, and let them alone in them to ſhift out as well as they can; for his part he is loth to meddle or ſtir, he may bring himſelfe into trouble when he needs not, no, he will not, you cannot bring him to it: To ſuch men it may well be ſaid as Moſes to the children of Gad, and the children of Reuben, Numb. 32. 6. Shall your brethren goe to war, and ſhall ye ſit here? Why ſhall they encounter with dangers, and ſuffer hard things, and you ſit ſtill and have your eaſe? you p. 96may have ſhifts and pretences for this, but to you I ſay this day as Moſes to them, ver. 23. If ye will not joyne with your brethren, behold ye have ſinned againſt the Lord, and be ſure your ſin will find you out.

3. A ſpirit of valour. Such a one as is indeed the ſpirit of a ſouldier of this Lord of Hoſts; when hardneſſe, when troubles come, it is able to endure them. 2 Tim. 2. 3. As a good ſouldier of Jeſus Chriſt, endure hardnes. Many ſeem to be reſolute before troubles come, but when they come, they cannot bear them. Romanū eſt fortia pati, a ſpeech of Mutius Scaevola: More true, Chriſtianum eſt fortia pati; if part of a Romane to ſuffer great things, much more of a Chriſtian. If you be dainty, and cannot ſuffer, you are not fit to be a Chriſtian; Nimis delicatus es, ſaith Tertullian, you are too delicate.

The Eagle ſhews the generouſneſſe of her ſpirit, that though ſhe ſuffers hunger, ſhe will not make a noiſe, as other fowls do when they want meat; it is not for a ſouldier to complain of cold, of want of a meale or two, of hard lodging, &c.

From this ability of his ſpirit to endure hardneſſe, 1. He doth not repent of his engagements of what he hath undertaken or done, when he meets with troubles, and many ſore afflictions in his way, as the baſe ſpirit of a coward will do. That Scripture Exo. 13. 17. is very obſervable for this; God ſayes there, that he would not lead the people of Iſrael through the land of the Philiſtims, although that was neare; for God ſaid, Leſt peradventure the people repent them when they ſee war, and return into Egypt. God ſaw they were of a low, mean ſpirit, though they groaned under the bondage of Egypt, and cryed for deliverance, & God had delivered them with a mighty hand, yet when they p. 97met with any danger, they would begin to repent that ever they came out of Egypt, and wiſh themſelves there again. And indeed we find in the Hiſtory of their being in the Wilderneſſe, that upon every ſtrait they were in, they began to murmur, and often ſaid, Oh that we were in Egypt again: But what would they have done then if they had preſently met with wars, when the Spies told them of the children of Anak, that they muſt fight with? When they were even at the borders of Canaan, they were diſouraged, & were about making themſelves a Captain to return to Egypt: Theſe were men of a poore vile ſpirit, hence God ſware againſt them, that none of them ſhould ever come into Canaan, onelyonly Caleb and Joſhua, who were men of another ſpirit, as the holy Ghoſt teſtifies of them, they ſhould go in & poſſeſſe the land. Thus it is this day with us, how did we not long agoe groan under our bondage? our liberties, our religion, our eſtates were almoſt gone, we ſcarce knew what was our own; our Miniſters were baniſhed, every man that departed from evill made himſelf a prey, ſuperſtition, oppreſſion, cruelty prevailed throughout the Land. The whole Kingdome was filled with complaints, and ſighs, and groans, by reaſon of their cruel bondage. Vile men were exalted, and men of precious ſpirits were caſt out as filth. Now when wee knew no means of help, but lay down under our burdens, and were as a Kingdome devoted to miſery, then did the Lord appeare in a glorious manner, when he ſaw there was no man that would ſtand up and help. Nay ſuch was the malady, as it ſeemed even to be paſt help. The Lords owne arme hath brought ſalvation; never did God more wonderfully p. 98appeare for a nation, then he hath done for us; ſtrange have the workings of the Lord bin, and behold how great a deliverance hath he wrought, and he hath given an opportunity to this Kingdom to deliver it ſelf fully: if we have hearts, the thing is ſoon done. But now becauſe ſome troubles ariſe, becauſe we ſee war in our gates, how vile & unworthy are the ſpirits of many? they begin to wiſh themſelves to be as formerly, they would rather return into Egypt again, we were better be as we were, we were not wont to hear the beatings of the Drum, the noiſe of the Cannon, the ratling of warlike inſtruments amongſt us.

2. This ſtrength of ſpirit doth ſo ſupport him under the heavieſt, ſoreſt afflictions, that he will never ſeek to deliver himſelf out of them, by forſaking the cauſe of God, or uſing any ſhifting indirect means, but as Paul told thoſe officers that were ſent from the Magiſtrates of Philippi to fetch him out of priſon, Acts 16. 35, 36, 37. They have caſt us into priſon, let them come themſelves and fetch us out: in this Paul ſhewed what a ſpirit he had, he ſtood upon an honourable way of deliverance; the ſame doth every true ſouldier of Chriſt ſtand upon, God himſelf hath brought me into affliction, now temptation ſhewes ſome back door to get out of it ſlily, Nay, ſaies a ſpirit of courage, certainly I will never go out that way, let the Lord come himſelf and fetch me out.

Fourthly, A ſpirit beſeeming the childe of this great Captain, aims at doing great things for God, 4and enjoying great things from God, although with hazard of great troubles and afflictions, rather then will ſit down with ſmall things that are to be done or enjoyed with eaſe and ſafety; ſometimes God p. 99hath high things of great conſequence to bring to paſſe, rich glorious mercies for his Churches, but great difficulties muſt be paſſed through to reach theſe: Men of low and meane ſpirits look upon them as things above them, and ſo they mind them not much; they had rather ſatisfie themſelves in lower, meaner things, ſo they may have eaſe, and not hazard preſent comforts. It is otherwiſe with a true raiſed ſpirit that hath courage and magnanimity in it, ſuch an one rejoyceth in Gods highnes, as we have the expreſſion, Iſay 13. 3. I have commanded my ſanctfied ones, I have alſo called my mighty ones, even them that rejoyce in my highneſſe. If God hath high things to accompliſh, theſe Sanctified ones, mighty ones, will rejoyce in this highneſſe of God, contrary to that ſpirit of Iſſachar, of whom Gen. 49. 14, 15. Iſſachar is a ſtrong Aſſe couching down betweene two burthens, and he ſaw that reſt was good, and the Land that it was pleaſant, and bowed his ſhoulder to beare, and became a ſervant to tribute: He was loath to hazard his peace, hee had good farms, a fat ſoile, he had rather live in the Countrey, bring up his cattell and be quiet, though he payes great taxes, and be brought to be very ſervile, yet that he may not be troubled, his ſpirit can beare that ſervility; let who will minde great things, he loves to be quiet: This was a low, poore ſpirit, and his poſterity were for the generall very unworthy and vile: For you ſhall finde in the diviſion of the Land of Canaan that Iſſachars lot fell in Galile, Joſh. 19. from the 18. ver. to the 23. The deſcription of their lot there from the cities, as Jeſreel the firſt, and the out-goings of their border were at Jordan, ſhews Galile was their place. Now you know what was page missing p. 100ſaid of that place, Doth any good come out of Galile? uſually it is ſo, the poſterity of men of ſervile ſpirits, are vile, and lewd.

5. Difficulties are ſo far from diſheartning men of courage, that they raiſe their ſpirits; They love a buſines 5the better when they hear ſome difficulty is to bee paſſed through, as Alexander ſaid when he met with a great danger, here is periculum par animo Alexandri, Here is a danger fit for the ſpirit of an Alexander.

The example of David in this caſe is very remarkable in 1 Sam. 18. When Sauls ſervants told David that he might be the Kings ſonne in law, David was troubled at it, and did not ſeeme to entertain the motion, ver. 22, 23. but when they after told him of the termes upon which he ſhould have this honour put upon him, that it was to bring an hundred of the foreskins of the Philiſtims, ver. 25. which was a work of difficulty and hazard, for on Sauls part it was propounded on purpoſe to be a ſnare to him, for ſo ſayes the Text, Saul thought to make David fall by the hand of the Philiſtims; now marke, ver. 26. when Sauls ſervants told David theſe things, it pleaſed David well to be the Kings ſonne in law: that which he ſeemed to be troubled at, when it was propounded abſolutely, that he is well pleaſed with, when it is propounded with ſuch a condition as had ſome difficulty in it, wherby he had an opportunity to ſhew forth the excellencie of his ſpirit: A baſe low ſpirit would have beene better pleaſed with it to have had ſuch a thing without any ſuch condition. It is reported of the Lyon, that ſuch is his ſpirit, as if he meetes with a prey that another hath killed before, he will not meddle with it, but he will ſeeke for one p. 101to kil himſelfe; if it be done to his hand, as wee ſay, he cares not for it, but he will have one that ſhall be his own, that he muſt doe ſomething himſelfe for it, or elſe it pleaſeth him not.

6. A ſpirit of courage and true valour is not onelyonly 6able to ſuffer, willing to ſuffer, raiſed by ſufferings, but can rejoyce, triumph, glory in ſufferings, account ſufferings in a good cauſe great riches. When we ſit at home by our fire ſides, and have our tables furniſhed with varietie of diſhes, and goe to our ſoft beds, and have the curtains drawne cloſe, we pitty poore ſouldiers that now lye abroad in the ſtormes, upon cold earth, who drinke water, and often want bread, yea many that might have fulneſſe enough at home: but that warlike ſpirit of theirs is above theſe things; they can rejoyce in their hardſhips, as much as you in all your abundance. They think their lives more comfortable then yours, becauſe they are in ſervice for the publique; they have opportunity to doe worthily in their generations; and you, what do you doe? you ſit at home, and have your eaſe, and pamper your ſelves, and doe nothing; they would not by any meanes live your lives. A true ſouldier like ſpirit is in his true element when he is in the midſt of all the hardſhips of warres, he loves to live and dye in ſuch a condition. Thus the Apoſtle, a true ſouldier of Chriſt, Rom. 5. 2. We glory in tribulations. Moſes accounted the reproach of Chriſt greater riches then all the treaſures of Egypt, Heb. 11. 27. Ignatius hath this expreſſion, He had rather be a Martyr then a Monarch: When he heard his bones craſh between the wilde beaſts teeth, Now, ſayes he, I begin to be a Chriſtian, Cruaelitas veſtra eſt gloria noſtra, ſayes Tertullian to p. 102the perſecutors, Your cruelty is our glory. Many of the Martyrs prepared themſelves for their ſufferings, as Brides uſe to prepare themſelves for their Bridegroomes, with joy and gladneſſe of heart. The wounds they receive in the cauſe of Chriſt have more glory iſſue forth from them then blood; they are an ornament to them, they put a beauty upon them. They account it far better to loſe for God, then to enjoy for themſelves; that part of their eſtates they part with in a good cauſe, they account the beſt part of their eſtates; they account themſelves more rich in that, then in what they ſtill retaine. Heb. 10. 34. They take joyfully the ſpoiling of their goods. The reaſon of all is, becauſe their ſpirits are raiſed above creature-comforts, their happineſſe conſiſts not in them, they are not beholding to them for their peace and joy, they can finde matter of joy in the parting with them, as well as in the having them, through that divine principle of holineſſe that God hath put into them.

8. A ſpirit of true courage hath all its fears ſwallowed up in the fear of God; it hath learned to feare 8nothing but God; and in order to God, it ſets the fear of God againſt all other fears. One man fears poverty, but I fear the God of heaven; another fears reproach, but I fear the God of heaven; another impriſonment, but I fear the God of heaven; another death, but I the God of heaven: It ſanctifies this Lord of Hoſts, and makes him to be the fear and the dread of it onelyonly. Cornelius the Souldier, the Centurion of the Italian band, is commended for his feare of God, Act. 10. 2. a ſtrange commendation of a ſouldier to be commended for feare, yes, for the feare of God: This p. 103drives out all baſe fears; by this he comes to fear nothing elſe, but to be feared by his enemies.

9. He reſerves all his valour for this Lord of Hoſts, 9he hath no valour at all for ſin, there he is very fearfull, his heart ſhakes at the very temptation to it, and at the firſt riſings of it: there he ſeems to a worldling to be a very coward. Other men have ſpirit & valour enough for ſin, (if we may call it valour) but none for God. This mans valour is all for God; in his owne cauſe he is very flexible, he manifeſts little ſpirit; but when the cauſe is Gods, then his heart riſes, there you may try him; many people have paſſionate gunpowder ſpirits, ſoon on fire in their own cauſe: If they be croſſed in their wils, oh how reſolute are they! They will, and they will; they care not, they care not what becomes of them, as if there were no ſuch men and women of reſolution like them; but in Gods cauſe they have no ſuch ſpirit, they are far enough from reſoluteneſſe and courage there, they are not valiant for the truth, as Jer. ſpeaks, Chap. 9. 3. But it is our wiſdome, if we have any metall in us, any ſpirit of courage, not to laviſh it out in mean and unworthy things, in our own cauſes, but to reſerve it for God, God may call us to ſuch things as we may find need of all the metal and courage we have in our hearts, though it were much more then it is. When ſoldiers have but a little powder, and feare an enemie, they will not ſpend that they have vainly, but keep it till they have uſe of it; they know not what they may need. Be not you ſo preſently on fire; if you be croſſed, keep the activity, the vigour of your ſpirits for God, for the maintenance of his truth and cauſe.

Laſtly, hee had rather dye honourable, then live p. 104baſely. Viri fortis eſt aut pulchrè vivere, aut fortiter mori: It is the part of a valiant man either to live honourably, or to dye valiantly. It was a ſpeech of Cyrus, and it was a true one, One of the two he will have, the world cannot hinder him: And as things are now, if we venture our eſtates and lives to preſerve Religion, Liberties to our ſelves and our poſterity, God may, and we hope he will give us our lives, Religion and Liberties, and ſo we may enjoy them with comfort and honour: Of if our eſtates and lives ſhould be loſt, ſuppoſe the worſt, they wil be loſt honourably: The loſſe of them wil be better then that enjoyment we ſhall have of them (if I may at all call it an enjoyment) that wee are like to have of them, if nothing now be ventured; What will our eſtates or lives be worth, if our Religion be gone, faithful Miniſters be gone, the Saints be fled, impriſoned or maſſacred? When our Liberties are gone, our Lives then wil hardly be worth the account of the lives of Men, much leſſe of Chriſtians. He muſt needs be very greedy of a life, that deſires it upon ſuch terms. Wee reade of Anchiſes, Aeneas his father, when Aeneas would have ſaved his life in ſuch a way as he judged not to be honourable, he makes this anſwer to him, Abſit ut exciſa poſsim ſupervivere Troja, God forbid that I ſhould out-live Troy. If it be ſpoiled, what is my life worth? Wil our lives be worth the taking up in the ſtreets, if we out-live our Religion and Liberties? Put all theſe together, and here is a ſpirit indeed beſeeming our relation to this Lord of Hoſts: Had wee ſuch ſpirits, how comfortably may we paſſe this our pilgrimage? we might goe through all difficulties and oppoſitions, conquering and to conquer. The p. 105world and devil would have little heart to meddle with us, we ſhould free our ſelves from many temptations, we ſhould honour our profeſſion, we ſhould do God abundance of ſervice, & at laſt have an abundant entrance into the everlaſting Kingdome of our Lord and Saviour Jeſus Chriſt. An Army of ſuch ſoldiers would be the moſt glorioos ſight in the world. We reade of the Suns ſtanding ſtil once, and it was to behold the proweſſe of Joſhua, that brave ſoldier, and to enlighten his conqueſts: If ever it ſtand ſtil againe, it is like it wil be to admire ſuch a glorious ſight.

Let the coſideration of the glory of our God in this his Name, teach us to give glory to him, for all Uſe ult.the good we enjoy by Armies, it is all from him. He hath of late been exceeding gracious to our Army; he ſhewed himſelfe indeed The Lord of Hoſts in that batel at Keynton. This was the acknowledgment both of General, Captains and Souldiers: Never leſſe of man in ſuch a buſineſſe, never more of God. The Lord was ſeen in the Mount; He ſhewed us that it ſhould not be by a multitude that hee would helpe us, it was by his ſpirit comming mightily upon a handful that were left in compariſon of the adverſaries. When the adverſary thought, yea cryed out the day was theirs, God turned it ſuddenly by a mighty hand. O how free is the grace of the Lord to us in this! That Scripture Jer. 51. 5. is fully made good to us, Iſrael hath not been forſaken, nor Judah of his God, of the Lord of Hoſts; though their land was filled with ſin againſt the Holy one of Iſrael. The fulneſſe of ſin in us hath not abated the fulneſſe of grace in God towards us. The Lord is God, the Lord is God, he is the Lord of Hoſts, holy and reverent is his Nause.

p. 106There have been times wherein the Lord hath dealt in another manner, even with his own people: & that I may ſet forth unto you the fulneſſe and freeneſſe of Gods goodneſſe to us in our preſervation, from being delivered up to the rage of vile men: I will ſhew you what the ſeverity of God in this kinde hath been towards his own people who were as worthy of mercy as we. We muſt not think that every particular is to be applyable to us onelyonly in the generall; thus far the conſideration of the grievous afflictions of the Church formerly, ſets out Gods goodnes to us in preventing ſuch evils amongſt us: So that it cannot be ſaid it is with us as it was with them. Not long after God had delivered his people out of their Captivity, therein fulfilling many gracious promiſes to them, and they being returned, built the Temple and the wals of Jeruſalem, there was a glorious reformation, the work of the Lord went on proſperouſly, through many and great difficulties. Yet after a little time, when Antiochus roſe up againſt them, God ſuffered him to prevaile exceedingly in all his Warlike affaires againſt them. Dan. 8. 9. There came a little horn, which waxed exceeding great, not onelyonly towards the South, and towards the Eaſt, but towards the pleaſant Land, that is, towards the Land of Judea, for indeede it was a pleaſant Land. The word ſignifies Decus, gloria, ornamentum, towards the glory and ornament of the whole world. So was that Countrey eſpecially in regard the worſhip of God had beene newly ſet up againe in that Countrey: Yet Antiochus comes againſt it, and waxeth great for a while, although at firſt he was but a little horne, for he was a younger brother, and had beene a priſoner not long p. 107before in Rome, but now having got liberty and ſome command, he rageth eſpecially againſt the people of God, ver. 10. He waxed great even to the Hoſt of heaven. Here the Church is called The Hoſt of heaven; howſoever deſpiſed by the world, yet this Lord of Hoſts accounts his Church The Hoſt of heaven, and yet Antiochus waxeth great againſt this. We have many through Gods mercy in our Hoſt, godly and faithfull, but we preſume not to give it this title that God gives his people, The Hoſt of heaven, and yet God ſuffers the enemie to prevaile againſt that Hoſt, and is pleaſed to magnifie his mercy to ours, to give them ſo great a deliverance, yea ſo to prevaile againſt that, as to caſt down ſome of the Hoſt, and of the ſtarres down to the ground, and to ſtamp upon them. He prevailes as if now he had power over the heavens, to pull down the ſtarres, and to ſtamp upon them. The more eminent any are, the more is he enraged; if they be ſtarres in this heaven, if he can get to them, he puls them down and ſtamps upon them. Oh the rage of our adverſaries againſt the moſt eminent Miniſters of our Kingdome! They ſtamp for anger that they have them not, and if they had them, how would they ſtamp then? That which one Antiochus did there, many Atheiſts and Papiſts would gladly doe amongſt us if they had power; but this Lord of Hoſts delivers us in merciemercy from them: yea, ver. 11. He magnifies himſelfe even to the Prince of the Hoſt, to this Lord of hoſts, he ſets himſelfe againſt him. Oh! what rage even againſt God himſelfe? what horrid blaſphemies are there againſt this Prince of the Hoſt of his people? but although he doth magnifie himſelfe and blaſpheme, ſurely he can never p. 108prevaile againſt the Prince of this Hoſt: yes, he is ſuffered for the preſent to take away the daily Sacrifice, and to caſt down the place of his Sanctuary, and ver. 12. An Hoſt was given him againſt the daily Sacrifice by reaſon of tranſgreſsion, and caſt it down the truth to the ground, and it practiſed, and proſpered, upon which the people of God were exceedingly troubled, ver. 13. One Saint ſpeakes to another Saint asking this queſtion, (with hearts full of ſorrow enough, God knowes) How long ſhall the viſion be concerning the daily ſacrifice, and the tranſgreſsion of deſolation, to give both the Sanctuary and the Hoſt to be troden under foote?

Here you ſee that for any to ſet himſelfe againſt Gods worſhip, is to ſet himſelfe againſt God himſelfe, proud malicious adverſaries, eſpecially aime at this, and God here ſuffered the adverſary to prevaile even againſt this; God proceedes againſt his people for their tranſgreſſion, an Hoſt comes upon them; yea, the Text ſayes, if we obſerve it, that an Hoſt was given him againſt the daily Sacrifice, by reaſon of tranſgreſsion: Antiochus had never been able to raiſe ſuch an Hoſt, had it not beene for the tranſgreſſions of Gods people; yea ſo far was God provoked with the tranſgreſſion of his people, as that hee ſuffered this Hoſt raiſed againſt them, to caſt downe the truth to the ground, to practiſe and to proſper. We have cauſe to lay our hands upon our hearts, to acknowledge our tranſgreſſions as great as any they were charged with; and yet although God hath thus far chaſtiſed us as to raiſe an Hoſt againſt us, yea ſuch a one (ſo many of them being Papiſts, and ſuch horrid blaſphemers) as we have cauſe enough to feare they would take away the daily Sacrifice, and caſt down p. 109ſo much of the Sanctuary as is built up already, and even caſt down the truth to the ground, but oh the riches of the infinite goodneſſe of our gracious God! he hath not ſuffered them, he hath turned the rage of man to his praiſe, hee hath wrought gloriouſly for us, he hath delivered us out of their power, (although many of our brethren ſuffer hard things) we may yet have the daily Sacrifice and the Sanctuary, that is, the true worſhip of God amongſt us if we will, yet the truth is preached in our Congregations, it is held forth in the beauty and excellencie of it, it is not caſt down to the ground, they indeed have practiſed, but through Gods mercy to us they have not proſpered, this is of the Lord of Hoſts, let this glorious name of his bee magnified by us for ever.

Yea, yet further, for the ſetting out merciemercy to us, that glory may be given to this Lord of Hoſts, Conſider what the Holy Ghoſt ſayes, ver. 23, 24, 25. of this 8. Chap. concerning Gods taking advantage againſt his people for their ſins, which hee hath not done againſt us, as it appeares this day. When the Calvin upon the place.tranſgreſſors are come to the full, a King of fierce countenance, one of an extream bold daring ſpirit, a Prince that will venture upon ſuch deſperate things, as few Princes in the world would dare to venture upon the like; if any of his Nobles or others come before him and ſpeake any thing to him not agreeable to his deſignes, he lookes with a fierce countenance upon them, his countenance ſhewing the extreame fierceneſſe of his ſpirit: Hence it was that his name was changed from Epiphanes to Epimanes, for his fierce cruelty: but beſide his fierceneſſe, he ſhall carry things ſubtilly too, he ſhall be one that underſtands dark ſentences; by his wit and ſubtilty, and p. 110by the help of thoſe about him he ſhall make ſuch expoſitions of darke things, as a man would wonder at it, no man could have thought that ſuch things could have beene pickt out of paſſages as he ſhall pick up, and by this he ſhall bee able to put ſuch a colour upon the fouleſt things, as they ſhall appeare very ſpecious to many.

And his power likewiſe ſhall be mighty, God will ſuffer him to grow to a great ſtrength, but not by his own power, ſo ſayes the Text, although you could not ſee how he could raiſe any ſuch power of his own, yet he ſhall have a great power, he ſhall have money, Ammunition, ſtrength, from forreigne Princes, or as ſome would have it, God himſelfe ſhall give power to him, beyond what he hath of his own. Surely if the power againſt the Church be Gods rather then the adverſaries own, then the power for deliverance of the Church muſt be acknowledged to bee Gods rather then our own, but I rather take the former ſenſe to be the intent of the Holy Ghoſt in that place. It follows, he ſhall proſper and practiſe, he ſhall not be alwayes conſulting, demurring, delaying, but he ſhall bee doing, and thereby he ſhall proſper: The word is faciet, he ſhall doe ſomething, The proſperous ſucceſſe of foreignwar depends much upon action.

Alexander was asked, How he did ſo great things in ſo little a time? He anſwered, By neglecting no advantage. I have read of Charles, the ſonne of Charles Duke of Anjou, who was King of Sicily and Jeruſalem, he was called Carolus Cunctator, that is, Charles the Delayer, but not in that ſenſe that Fabius, who was the Shield of Rome in his time, he was called likewiſe Cunctator, but that was becauſe he uſed to ſtay till p. 111opportunity came, but the other uſed to ſtay till opportunity was loſt, Antiochus was no ſuch Cunctator, ſtayer till opportunity was loſt, he practiſed and ſo proſpered; and becauſe he proſpered, therefore he ſtil further practiſed. But when he ſaw delaying, and gaining time might advantage him, then hee would ſeek to put off, and ſpin out time as much as he could. There is a famous ſtory of Pompilius, being ſent by the Senate of Rome to this Antiochus, to declare to him the pleaſure of the Senate, that he muſt not goe to Egypt; Antiochus now requires time to deliberate, but Pompilius makes a circle about him with the ſtaffe he had in his hand, and told him he muſt not goe out of that circle, til he had given his abſolute anſwer, I or No: But Antiochus would faine have put him off with a complement, but Pompilius rejects his complement, and bids him anſwer ſpeedily, otherwiſe he knew what to doe. Theſe ſpeedy reſolutions are of mighty advantage in many of the great affaires of the world, eſecially when we have to deale with cunning adverſaries, who lye to catch advantages. The Text farther ſayes, He ſhall deſtroy wonderfully, he ſhall make ſuch ſpoile of faire plentifull countries, make ſuch waſte where he comes, leave all ſo poore and miſerable, as will be a wonder for any to ſee it, who knew the Countrey in the plenty and riches of it, but a few weeks before he came into it, Yea he ſhall deſtroy the mighty and the holy people, men of brave ſpirits, even gracious, godly men, and ſtout, valiant men, yet they ſhall fall before him: And ver. 25. Through his policie alſo he ſhall cauſe craft to proſper in his hand: If there be any devices, ſhifts, cunning underminings, any falſe wayes in the world, he will make p. 112uſe of them, and he ſhall get advantage by them, and he ſhall magnifie himſelfe in his heart. When he hath got an advantage any way, by falſifying promiſes, proteſtations, or by what means ſoever, it ſhall pleaſe him at the heart, he ſhall magnifie himſelf in his very heart, and others about him ſhall puffe him up, and ſeek to magnifie him, and by peace he ſhall deſtroy many: That is,

1. By promiſing peace, by treatles of peace, they ſhall think all is well, now there will be peace, and ſo being ſecure, he ſhall come upon them unawares, and deſtroy many.

Or 2. by peace, that is, by his proſperity that he ſhal enjoy, all ſhal account him happy, & thereby be ready to joyn with him; they ſhal promiſe to themſelves to be delivered from many troubles by comming in to him, Surely he will have the better of it, it is beſt for our ſafety (if we would hold our lands and eſtates) to come in & joyne with him, and thus by his peace he ſhall deſtroy many.

Or 3. In pace, in peace, Calvin interprets thus: In a ſilent quiet way he ſhall withdraw himſelfe and his Forces; there ſhall not be much noiſe of him, but hee ſhall weary the Forces of the other and their party, and gaine time and advantages of them. When he ſeems to be quiet, and comes not againſt them in a hoſtile way, even then ſhall he deſtroy many, yea hee ſhall ſtand up againſt the Prince of Princes. He ſhall not acknowledge the Majeſty, the power of God, he ſhal ſet himſelf againſt thoſe waies of Providence that are apparently againſt him, howſoever he will not ſee it; but then ſayes the Text, he ſhall be broken without hand. God himſelf in ſome wonderfull way that you know not of ſhall break him, when all means faile, and all people ſhall be afraid that all will come p. 113to ruine and miſery, then ſhall he be broken without hand.

VVe complaine much of ſad things that we ſuffer, but we ſuffer not ſuch things as the people of God, ſo deare unto him, ſuffered in thoſe times. Our ſins cry as loud as theirs for the like miſeries; but God is free in his grace. It is from the Lord of Hoſts that we are preſerved from ſuch fearful evils as theſe.

It may be ſome may ſay, Why, are we in any danger of ſuch miſeries as the Jews ſuffered under Antiochus?

If bloody Papiſts, and curſing and blaſpheming Cavaliers might have their wils on us, our miſeries would ſoon parallel theirs, if not riſe above them, ſeeing ſo many of them are got together, and they are growne to ſuch a height in their rage, it is onelyonly from this great Lord of Hoſts that they break not in upon us as a deluge of the moſt hideous woes, and dreadful miſeries that ever befel any Chriſtian Nation upon the face of the earth: but bleſſed be the Lord, who hath not given us as a prey to their teeth. Let the Crown of all our mercies, and more eſpecially of that great mercy in the late battel be ſet upon the head of this glorious Lord of Hoſts. We reade 2 Sam. 12. 27, 28. when Joab fought againſt Rabbah, when the work was almoſt done, he ſent to David to come and take the City, that he might have the glory of it, that the Kings Crowne which was of gold and precious ſtones might be, ſet upon Davids head. Although God hath made uſe of inſtruments in this great work, and due honour is to be given to them, yet let the crown of the work be ſet upon the head of the Lord of Hoſts.

p. 106I find in a Treatiſe of Plutarchs about the evill of foreign.taking honour to ones ſelfe, a notable relation of one Pytho, who having ſlaine a great enemie of the countrey, whoſe name was Cotys, whilſt the officers of the foreign.people were ſtriving who ſhould doe him moſt honour, he ſpeaks thus unto them: Theſe things ſome of the gods have done; as for us we have but lent our hands to this work. It is true, the General and many of our Captains and Souldiers have done worthily, but it is as true that they have onelyonly lent their hands to this work. The Lord of hoſts hath done this great thing both for them and us; If we would expreſſe our reſpects to the General, and honour him as he hath deſerved, in this thing eſpecially, we ſhould doe it to ſpeake well of him before this Lord of Hoſts, and to pray much for him.

It was a cuſtome among the Romans, when a victory was got, to uſe ſolemne Proceſſions for many dayes together, offering Prayers and Sacrifices to their gods in behalfe of their Generall. The manner was, after the victory to ſend to the Senate Letters dight with Laurel, wherein was required that they would decernere Supplicationes, appoint ſuch ſolemne Supplications for the Generall. The concluſion of all is, the glory of this great work muſt ſtick no where, but paſſe through all, to this our ſtrong redeemer the Lord of hoſts. Let that Doxologie of the Angels, Eſay 6. 3. be ours this day, Holy, holy, holy, Lord of Hoſts. The whole earth is full of thy glory. Let our ſtreets, our congregations, our families, our hearts be now full of the glory of this Holy, holy, holy, Lord of Hoſts.

p. 107And thus you have had one part of the glory of this great name of God opened and applyed.

If you will give me but a little time more, I will give you ſome little glimpſe of the other part of this glorious name, and wind up all ſuddenly.

God is the Lord of Hoſts in reſpect of that abſolute command he hath over all creatures, he hath all creatures in heaven and earth under him, as a Generall hath his Souldiers: The Angels they are his Hoſts. Pſal. 68. 17. The Charyots of God are twenty thouſand, even thouſands of Angels, The Lord is among them as in Sinai. In the Hebrew, the word is in the ſingular number the Charet, to note the joynt-ſervice of all the Angels, they are but as one Charet, although they be many thouſands, yea Myriads of thouſands as we have it here, there never is any mutiny amongſt theſe Souldiers, their harmony is moſt bleſſed, their union firm, indiſſoluble. That which your Engliſh turns, Twenty thouſand, even thouſands, is Myriades thouſands, and the word tranſlated Angels is not elſewhere found in Scripture in that ſignification, it comes of Shanah to ſecond, as being ſecond or next to God, the chiefe Princes, the Nobles of Gods Court, as Dan. 10. 13. Michael one of the chiefe Princes: The Seventy tranſlates the word foreign, The chearfull ones, who ſerve this Lord of Hoſts readily, and freely, and joyfully in his wars, they derive it from the Hebrew, Shaan, which ſignifies to bee in tranquility and joy, as in Sinai, that is, as God was in Sinai with ten thouſand of his holy ones when hee gave the Law, Deut. 33. 2. ſo he is in Sion likewiſe, the Angels Gods Hoſts, makes Sion as dreadfull to all her enemies, as thoſe Angels as appeared to God on Mount p. 116Sinai, made it dreadfull to the people. Thus Dan. 10. 20. The Angel tels Daniel, That he was to returne to fight with the King of Perſia; God hath his Angels to ſtand out againſt the great Princes of the earth, they go forth to fight with them; they often meete with terrible ſtrokes from Angels when they little thinke of them.

The ſtars in Heaven they are the Hoſts of God, Judges 5. 20. They ſought from heaven, the ſtars in their courſes fought againſt Siſera. The waters are Gods Hoſt, they drowned Pharoah in the red ſea, and here, ver. 21. The River Kiſhon ſwept away the mighty Hoſt of Siſera: The windes are the Hoſts of God, Pſal. 148. together with the haile, and ſnow, there reckoned up with many others, fire, and vapour, beaſts, and creeping things. Livy reports of the windes in Cannenſi pugna, raiſing duſt in the eyes of the Romans while they went in fight that they could not ſee: The locuſts are Gods Hoſts, Joel. 2. 25. What an Hoſt did God muſter up againſt Pharaoh? frogs and flies, lice and caterpillers; They were all the Armies of God againſt him. God gave commiſſion to the fire and it burnt up Sodome; he gave commiſſion to the earth, and it ſwallowed up Corah, Dathan and Abiram.

But the chiefe thing I intend in this is to ſhew you the glory of God in this title of his, from this conſideration.

1. God is glorious in this that he hath an exceeding great Army: The greatneſſe of an Army is the 1glory of a Generall, now Gods Army onelyonly of his Angels that are about him, is very great, Dan. 7. 10. Thouſand thouſands miniſtred unto him, and ten thouſand times ten thouſand ſtood before him. His Army of Locuſts p. 117is called a great Army, Joel 2. 25. this then of the Angels is much more to be eſteemed a great Army.

2. His Army is exceeding ſtrong and powerfull, 2and in this likewiſe the glory of a General conſiſts much; God did but ſend one of his Captains he hath with him in heaven, and in one night he ſlew one hundred fourſcore and foure thouſand of the Hoſt of Senacherib, 2 Kings 19. 35.

3. He hath multitudes of Armies, it is the glory 3of a great Prince to have many Armies in the field at once, one in one place, another in another place, and ſo compaſſing round about his adverſaries with his Armies: The Lord of Hoſts hath Armies in the heavens, Armies in the aire, armies in the ſeas, Armies on the earth diſperſed in every Countrey, all the whole world is filled with the multitudes of the Armies of the Lord.

4. All theſe Armies of the Lord are always in a readineſſe, they are prepared Armies, it is but giving 4out the word and they fall on; they are in battel array, evermore ready armed to doe the pleaſure of their Generall: No Prince, no Commander hath thus his Armies always in readineſſe; many times when they have uſe of them, much time is loſt in getting Companies together, and in getting their Arms.

5. Gods Armies alwaies accompliſh what God intends by them, they alwayes proſper in their fight, 5they are never conquered, but effect what God ſends them for. Pſal. 140. 8. Fire, haile, ſnow, vapour, ſtormy wind, fulfilling his word: Many of you Mariners wil not fulfil Gods word, but God when he hath you at Sea he ſends ſtormie winds, and they fulfill Gods p. 110word upon you. Pſal. 103. 21. Bleſſe ye the Lord, yee his Angels that excell in ſtrength; that doe his Commandements, hearkning unto the voice of his word.

How many men, who think themſelves great, demeane themſelves as if they thought themſelves above Gods Commandments? but the Angels that excel in ſtrength, they doe his Commandments, they hearken to the voice of his word: They ſtand liſtening to heare what it is that God hath to command them, and are ready to obey. And that which is ſaid of the Angels, is true of all Gods Hoſts, for ſo it followes, ver. 21. Bleſſe ye the Lord all ye his Hoſts, ye miniſters of his that do his pleaſure: Bleſſe ye the Lord all his works, in all places of his dominion. God ſayes to one, Doe this and hee doth it; to another, Come, and he commeth: yea Gods Armies are ready to deſtroy themſelves in the ſervice of their Lord. The command of a Generall in an Armie is powerfull; he may keep his Armie from ſpoile if he pleaſe. Plutarch in the life of Pompey tels of him, that hearing of his ſoldiers offering violence in an unjuſt way, he cauſed all their ſwords to be ſealed up, ſo as no man dared break open the ſeale without leave. He did more then bid them, yea more then command them that they ſhould not ſpoile.

6. Yea God forceth his enemies to fight for him, O nimium dilecte Deo cui f…ndit ab anti is, Aeolus armatas acies, cui militat aether Et conjurati veniunt ad claſſica venti.and can turn their weapons againſt themſelves, which is a high power beyond all other Captains and Generals in the world. Sozomen and Nicephorus tell us of a great work of God in the defence of that good Emperour Theodoſius, by a mighty wind the arrows of his enemies were turned upon them, which Claudian likewiſe mentions, Oh thou beloved ſo exceeding much of God, for whom the skies and the wind fight, &c. p. 111There are no other creatures but devils and men but doe readily and faithfully fight for God, and even theſe God forces to fight for him whether they will or no, even then when they ſeeme to fight moſt againſt him. As many men who ſay they defie the devil, yet even then are the ſlaves of the devil, and doe his will; ſo many whoſe hearts and wayes are oppoſite to God, yet even then God uſeth them to fight for him, and to accompliſh his own purpoſes.

7. The glory of Gods infinite wiſdom appeares 7in all his Armies, in putting of them into moſt comely order, guiding, keeping them conſtantly in their ſeverall ranks; which order and ſhining wiſdom in it were we able to ſee, it would amaze us with the luſtre of it. Joel 2. 7. it is ſaid of the Locuſts, They ſhall march every one in his wayes, and they ſhall not breake their ranks, neither ſhall one thruſt another, they ſhall walk every one in his path. To order and guide in ranks ſuch infinite multitudes of Armies, is infinitely beyond the skil of any Commander upon the earth. When David Pſal. 104. was meditating upon the glory of God in his works, ver. 24. In the midſt of his meditation he could not hold, but breakes forth with admiring expreſſions at Gods wiſdome in them all, O Lord how manifold are thy works! in wiſdome haſt thou made them all, the earth is full of thy riches. Let our hearts be raiſed in our meditations of the riches of Gods wiſdome, appearing in marſhalling all his Armies. Certainly if wee did look into this, and cauſe our thoughts to dwel upon it, it would cure us of our Atheiſtical thoughts. How is it poſſible but a God muſt needs be acknowledged, where ſuch admirable art and skil appeares, even in the works of nature, which p. 120they know nothing of themſelves? Is it poſſible for any man that ſhould ſee a mighty Army marching along all in comely order, and yet think that all theſe men fell into this order meerly by accident, as they came running together? muſt he not needs be convinced that here ſurely hath been the military art of ſome skilfull Commanders working? The ſame conviction of a God, of his wiſdome muſt there needs be, if we ſaw in what order all creatures are put.

8. All theſe Armies God maintains every day at 8his own charge, and ſo hath done ſince the beginning of the world. They live wholly upon him, and yet are not at all burdenſome unto him. He is yet as rich as ever he was, as able to maintain them all as ever; yea and many thouſands more if he pleaſed. This ſurely is a great God.

9. God is able to put as much power as he pleaſeth 9into the leaſt creature, to raiſe it above the nature of it, ſo as though it be never ſo poore and weak in it ſelfe, he can make it irreſiſtible. Hence it is that God by contemptible means hath ſo often brought down the power, the rage, the pride of the great ones of the earth: how terrible was he to Pharaoh in the very flyes? that is obſervable; whereas upon the judgement of the Haile, he did but promiſe that he would let Iſrael goe, Exod. 9. 28. but upon Gods Army of flies he bids them goe, Chap. 10. 8. But that place Joel 2. is moſt remarkable for this; obſerve what high expreſſions God hath of a mighty Army of his, and the truth is, it was but an Army of Locuſts and Caterpillers. Ver. 2. he calls the day of their comming, A day of darkneſſe, of gloomineſſe, a day of thick darkneſſe: hee cals them a great people and a ſtrong, there hath not been p. 121ever the like, ver. 3. A fire devovreth before them, and behind them a flame burneth; the Land is as the garden of Eden before them, and behind them a deſolate wilderneſſe, yea and nothing can eſcape them: And ver. 4. The appearance of them is as the appearance of horſes, and as horſemen, ſo ſhall they run. Like the noiſe of chariots on the tops of mountains ſhall they leape, like the noiſe of a flame of fire that devoureth the ſtubble, as a ſtrong people ſet in battel array. I know ſome interpret it of the Babylonians thus deſcribed; but if the Text be looked into, wee ſhall cleerely ſee it meant of the Locuſts and Caterpillars, therefore the expreſſions are metaphorical all along: As horſes, as a ſtrong people in battel array: And ver. 6. Before their face the people ſhall be much pained: all faces ſhall gather blackneſſe, even thoſe who had impudent, brazen foreheads in wayes of wickedneſſe, & would not feare the mighty God, even theſe ſtout hearts ſhall tremble before the Locuſts. God will put ſo much terror into theſe poore creatures, that all faces ſhall gather blackneſſe, they ſhall look ſwarte for feare of them. Ver. 7. They ſhall run like mighty men, they ſhall climbe the wall like men of war: And ver. 8. When they ſhall fall upon the ſword, they ſhall not be wounded. They ſhall run to and fro in the City, they ſhall climb up upon the houſes and enter in at the windows. Ver. 10. The earth ſhall quake before them, the heavens ſhall tremble; the ſun and the moone ſhall be darke, and the ſtars ſhall withdraw their ſhining. They ſhall bring ſo much terror with them, as even to affect the very heavens, it ſhall be like as if the ſun and moone had loſt all their light, as if there were earth-quakes in every place where they come. Ver. 11. And the Lord ſhall utter his voice before his Armie. As Commanders ſpeak with a voice p. 102of majeſtie before their Armies, ſo the Lord ſhall utter his voice before this his Army, he ſhall even glory to be the Leader of ſuch an Armie as this; for ſaith the Text, His camp is very great, and ſtrong that executeth his word: the day of the Lord is great, and very terrible, and who can abide it? All this ſtill is the army of Locuſts and Worms, for ſo it is ver. 25. I will reſtore to you the years that the Locuſts have eaten, the canker-worm, and the cater-piller, and the palmer-worm, my great Army which I ſent among you. Now if God can raiſe to this height Locuſts and Worms to be ſuch a dreadful Army, how dreadfull then is the Lord able to make all his other great Hoſts? Surely a glorious Lord of Hoſts is this God.

10. This great Generall is himſelfe the ſtrength 10of all his Armies, and he hath infinite ſtrength in himſelfe alone, beyond what all his Armies in heaven and earth have, the power of his Hoſts is but a little of his power given to them; amongſt men it is otherwiſe, the ſtrength of a Captain a Generall, is in the ſtrength of the Soldiers of the Army, not the ſtrength of the Army in their Captain or Generall; their wiſdome and courage indeede helpes much, but their ſtrength lyes in the Army; if the Souldiers leave them, if they faile, what can the General doe? but it is otherwiſe here, God gives all the ſtrength, he ſupports it, he draws ſtout, he bleſſeth it, it is onelyonly in the power of his might that any of them is able to doe any thing; and if all their force were united in one, God hath infinitely more in himſelfe without them, and can doe infinitely more by his word alone in an inſtant, then they can doe as long as the world ſtands. Oh how great is this God, this Lord of Hoſts!

p. 103To apply it in a few words.

1. Who would not feare this God then? Job 13. 11. Shall not his excellencie make you afraid? Behold here a great part of the excellencie of his name; let it ſtrike a reverentiall feare into our hearts. Pſal. 76. 4. Thou art more glorious and excellent then the mountains of prey. The ſtout-hearted are ſpoiled: At thy rebuke O God of Jacob, the chariot and the horſe are caſt into a dead ſleep. Then the inference, ver. 7. Thou, even thou art to be feared, and who may ſtand in thy ſight when once thou art angry?

2. Surely then it is good being on Gods ſide, to 2be of his party, this is the ſtrongeſt ſide, this certainly will have the victory. It is ſafeſt to joyn with the Lord, and it is moſt honourable. You know what Chriſt ſaid to his Diſciples to ſtrengthen them againſt feare, I could pray to my Father, and he would ſend me twelve Legions of Angels. David, Pſal. 27. though alone, yet he thinks himſelfe ſafe enough with the Lord of Hoſts, ver. 3. Though an Hoſt ſhall encampe againſt me, my heart ſhould not feare; Though Warre ſhould riſe againſt me, in this will I be confident: In what? ver. 1. That the Lord is his light, his ſalvation, and the ſtrength of his life. If we be with the Lord, we may be ſure that we ſhall ever have with us more then againſt us. 2 Chron. 32. 7, 8. Be ſtrong and couragious, be not afraid nor diſmayed for the King of Aſſyria, nor for all the multitude that is with him: for there be moe with us then with him. With him is an arme of fleſh, but with us is the Lord our God, to help us, and to fight our battels. And the people, ſayes the Text, reſted upon the words of Hezekiah. Here is a full object for our faith to reſt upon. If we look upon God onelyonly in this latter conſideration p. 124of him as The Lord of Hoſts, we need never feare want of Souldiers, ſeeing all creatures in heaven and earth are his armed trained Souldiers, and he himſelfe is infinite in himſelf. Oh how happy ſhould we be, if we could in all our ſtraits exerciſe faith in this Lord of Hoſts, looking upon him in this conſideration!

You will ſay, It is true, this Lord of Hoſts is indeed a full object of faith, were it not that we have ſorely provoked him to come out againſt us; yea we are afraid he is now appearing in wrath againſt us.

I will give you one Text of Scripture in ſuch a caſe as this is, when your provocations of him lye heavy upon you, and it is as ſweet, and full, and encouraging a Scripture as any I know, Zach. 1. 17. The Lord had profeſſed in the beginning of the Chapter, that he had been ſore diſpleaſed with their Fathers, ver. 2. yea and it appeares by the 3. and 4. ver. that they were no better then their Fathers, and ver. 12. it is ſaid, The Lord of Hoſts had had indignation againſt Jeruſalem theſe threeſcore and ten yeeres; ſo that even at that preſent when the Prophet ſpake to them, it ſeemes God was in ſuch a way towards them, as his indignation appeared againſt them: but that their hearts might break, and their faith be raiſed; marke what a gracious promiſe comes in to them even now, in this 17. ver. Cry yet, ſaying, Thus ſaith the Lord of Hoſts, My cities through proſperity (or through good, ſo the word is in the Hebrew) ſhall yet be ſpread abroad, and the Lord ſhall yet comfort Sion, and ſhall yet chooſe Jeruſalem. Mark, here are foure yets in this ver. and they are very gracious ones, Cry yet, ſhall yet be ſpread, ſhall yet comfort, and ſhall yet chooſe Jeruſalem, and all theſe p. 125from the Lord of Hoſts, yea and from the Lord of Hoſts ſorely diſpeaſed, yea although he was provoked to indignation. We have ſinned,—cry yet. We have provoked wrath,—ſhall yet be ſpread. We are miſerable wretched creatures,—ſhall yet comfort. We are unworthy,—ſhall yet chooſe. O the free grace of our God to his people! Thou troubled, diſtreſſed ſoule, look up to him, as making himſelfe knowne by this glorious name, cry to him by this name, Lord thou commandeſt Angels, heavens, earth, ſeas, now let thy power worke for the good of my ſoule; give commandement from heaven to this diſtemperd heart of mine, to yeeld to ſubmit to thee, to theſe luſts that riſe againſt thee, that they may be ſubdued, yea deſtroyed. Lord, in any difficulties we finde our ſelves brought into, let us not be diſcouraged, We cannot ſee how Antichriſt ſhould be brought downe: But Revel. 18. 8. Her plagues ſhall come in one day, he ſhall utterly be burnt with ſire, for ſtrong is the Lord God who judgeth her.

And further, it is moſt honourable to joyne with, to be under this Generall. Souldiers boaſt much of the power, greatneſſe, magnificence of their Generall; they account themſelves honoured by it. The people of God have infinite cauſe to make their boaſt of this Lord of Hoſts, under whoſe banners they fight, he is their praiſe and their glory. Pſal. 148. God is gloriouſly ſet forth with his Hoſts about him. The concluſion, ver. 14. is this, He is the praiſe of all his Saints: Not onelyonly Objectively, becauſe the Saints are exerciſed in his praiſes; but Relatively, he is a praiſe and honour to his Saints; his Saints glory in this, that they ſerve under ſuch a Commander. There are two Captains in the world, under whoſe command p. 106all the world ſerve, this Lord of hoſts, and the Devil, for he alſo hath his Armies fighting for him, the Dragon and his Angels; all wicked men are under him, and fight for him: his great Lieutenant is Antichriſt. It is no diſhonour to run from theſe Commanders, to get under the Banners of the Lord of Hoſts.

3. Let us honour this Lord of hoſts by being willing to be put into what rank he ſhall pleaſe, to be ordered in what place he ſhall appoint, and there to keep out ranks. If God wil put us in the fore-front, where there is hotteſt ſervice, let us not murmur; the hotter the ſervice is, the greater will the reward be. We muſt not chooſe our own places. All other creatures, except the Angels, are onelyonly paſſive to the work of their Lord in ordering them. We ſhould be active in yeelding our ſelves freely to his ordering, and be well pleaſed with it, and keep our ranks. It is an eaſie matter to keep rank whilſt we march along; but when we come to fight, we ſhall not find it ſo.

Laſtly, how dreadfull muſt this glorious name of God needs be to all ungodly ones, who walk on in wayes of enmity againſt ſuch a God? Eſay 45. 9. Woe to him that ſtriveth with his Maker: let the potſheard ſtrive with the potſheards of the earth. With what infinite indignation muſt God needs look upon ſuch vile wormes, who dare reſiſt ſuch a glorious Majeſty as he is? God can but ſpeak to any humour of thy body, and it ſhall make thee lye roaring out in anguiſh, and grievous torture; thy life ſhall be more bitter then death unto thee. This God may give commiſſion to the next crumbe of bread, and it ſhall choak thee, and ſend thee down to hell.

p. 107God himſelfe is againſt thee, he walks contrary to thee in all his Attributes. The ſwords point of his infinite Juſtice is at thine heart. All the creatures of God ſtand ready armed againſt thee, and would fly upon thee, if God did but give out the word. The Angels ſtand prepared, Lord ſhall but one of us goe and cut off that wretch who dares preſume to blaſpheme thy name, to lift up himſelfe againſt thee? As Abiſhai ſaid to David, 2 Sam. 16. 9. Why ſhould this dead dog curſe my Lord the King? let me goe and take off his head. The Ayre cryes, Lord ſhall I conveigh infection into his body, and poyſon him? The Water, Shall I ſtop his breath? The Fire, ſhall I ſeize on him, and burne him? The earth, Shall I open, and ſwallow him up? The beaſts of the field, Shall we run upon him, and tear him? Thy meat, thy drink, Shall we choak him, or be bane to him? Thou art in the midſt of Gods Hoſts, compaſſed about on every ſide. 1 Chron. 13. 14. When Judah looked back, behold the battel was before and behind, and they cryed unto the Lord. Look about thee oh diſtreſſed ſoule, and ſee the Hoſts of the Lord before thee and behind thee, and cry to the Lord. Certainly there is no creature neere thee, but thou haſt cauſe to looke upon it with a ſhaking heart: thou knoweſt not but that it may be thy ruine, ſent of God to cut thee off, that thou mighteſt go to thine owne place. Certainly it cannot be but ere long ſome creature or other will break in upon thee, and be an executioner of Gods wrath upon thee, if not prevented by thy repentance. When God awakens a guilty conſcience, every creature is terrible to it, the wrath of God is ſeene in the face of every creature. Cain cryes out, Every one that meets me, will kill me. Why? Who was p. 128there in the world then to kill him? not many beſides his father and mother, and yet every one will kill him: eſpecially if it be ſome extraordinary work of God in the heavens, or ſeas, or elſewhere, as in extreame thunder, ſtormes and tempeſts, or the like: how terrible is that to ſuch a conſcience, as to Caligula and others? The Prophet Eliſha prayed to God to open the eyes of his ſervant to ſee Gods Hoſts about him, to deliver him from feare: my prayer is, that God would open thine eyes, that thou mayſt ſee Gods Hoſts about thee, that thou mayſt feare: if thy eyes were open, it would be with thee as it was with thoſe who came there againſt Eliſha, when their eyes were 2 Kings 6. 17, 19.2 Kgs 6:172 Kgs 6:19opened they ſaw themſelves in the midſt of Samaria, in the midſt of their enemies. Certainly ſo long as God is thine enemy, all creatures in heaven & earth are thine enemies. Wherefore conſider how unable thou art to ſtand out againſt this glorious God; lay down thy weapons of enmity, cry out bitterly of thy deſperate folly, make it thy great work above all things in the world, to make up thy peace with him. God yet offers mercy to thee, as Alexander did thoſe he warred againſt, while the Lamp burned: If they ſtaid untill it was out, there was nothing but bloud expected. The Lamp of thy life is ſtil burning; come in that thy ſoule may live. There is no ſtanding out againſt this God, he will have glory from thee in ſpight of thy heart.

FINIS.