A Dawning in the West, Sermon
ISAI. 25.9.
And it ſhall be ſaid in that day, Loe, this is our God; we have waited for him, and he will ſave us: This is the Lord, wee have waited for him; wee will be glad and rejoyce in his ſalvation.
Right Honourable, and Beloved,
Preface. I Have reaped ſome ſheaves out of this field already, and have threſhed them out in part, for the home-proviſion of mine own flock: but there is ſome of the fineſt of the wheat-flower yet remaining, which with a ſecond bolting, may make a fit meat-offering for this ſolemne day of Praiſe and Thankſgiving.
Coherence. The whole Chapter is Euchariſticall, (rather a Pſalme than a Chapter) full loaden with mercies and praiſes from the beginning to the end thereof. And herein it is well like the ſcene of our times; for as every verſe of the one doth drop fatneſſe, ſo every weeke, and almoſt day of the other, hath preſented us with new matter and formes of rejoycing.
The cauſes of joy here expreſſed, are partly in hand; theſe are ſet down hiſtorically, in the phraſes [art] and [haſt] in the firſt four verſes: and partly in hope; theſe are expreſſed prophetically, in the futurall termes [ſhall] and [will] in the next four verſes, which doe reach-home to the text. The whole Chapter is generally moſt cleare and perſpicuous, as becomes a Thankſgiving Sermon. Only thus, ſome Expoſitors would appropriate this to ſpirituall ſalvations onelyonly; and eſpecially to that finall day of victory, when Ieſus Chriſt ſhall put all his enemies under his feete: and this opinion they doe fetch out of verſe 8. 1 Cor. 15.55, &c.where it is ſaid, that hee will ſwallow up death in victory, and the Lord will wipe away teares from all faces, &c. which words are by the Apoſtle expreſly applyed to Chriſt.
Others would wholly confine this ſong of deliverances to temporall ſalvations: and theſe doe take their hint from the verſe next beyond the Text; where mention is made of the threſhing of Moab, and of caſting it as ſtraw for the dunghill: and here againe, ſome do take the word Moab literally for thoſe children of Lot which being turned enemies to Iſrael and Judah, were *Calvinus ad locum.ſo much the farther off from them in heart and affections, by how much they were neerer to them by bloud, and habitation.
Others doe take Moab foreign, for all the enemies of the Church, which are of a Moabitiſh ſtraine and temper. I thinke the controverſie may be eaſily reconciled by taking-in both Interpretations together; that is, by underſtanding the Chapter as well of ſpirituall as of temporall deliverances. And thus alſo it will better ſute with our preſent occaſion and condition; for every victory which God now a-dayes gives to his great cauſe in England, doth bring with it double mercies, namely, a ſpirituall ſtep or advance towards a pure Reformation; and a civill and temporall ſtep or furtherance towards outward peace and tranquilitie. So much for the levelling of the way to the Text.
The Text it ſelfe is nothing elſe but an [foreign,] or Song of victory; and it containeth that holy ſhout, or acclamation, with which the Church doth entertaine the triumphing *Revel. 15.3. Heb. 2.10.King of Saints, and Captaine of her ſalvation, at his returne from the ſlaughter of their enemies.
Diviſion. In it, you may take notice of two generall heads:
Firſt, here is the Churches confidence, [de promiſsis] of things in hope, Lo, this is our God, we have waited for him, and hee will ſave us.
Secondly, here is her thankfulneſſe, [pro acceptis] for things in hand, Wee will be glad and rejoyce in his ſalvation.
Againe, in the Churches confidence you may further obſerve, the two grounds, or pillars, on which ſhee builds it:
The firſt is her intereſt in God, This is our God; therefore we may be confident that he will ſave us.
Secondly, her attendance upon God, wee have waited for him; therefore hee will not forſake us: and this latter is twice expreſſed, to tell you that the Bell is an-end, and therefore ſtrikes double, Wee have waited for him, wee have waited for him: implying, either the length of their attendance, wee have looked and looked again: or the largeneſſe of their reward, though wee have waited, and waited againe, yet our labour is not loſt; but God hath paid us at laſt for all our faith and patience, by the greatneſſe of the ſalvation which hee hath given us. This is the Churches confidence.
Secondly, in her thankfulneſſe for mercies in hand, look we upon the ſeverall acts and objects thereof.
Firſt, the acts of her thankefulneſſe are two; the one tranſient, paſſing forth into outward expreſſion, wee will be glad.
The other immanent, abiding within in an inward affection, wee will rejoyce. For ſo the wordes of the Text may be properly interpreted; as appeareth by comparing aforeign exultavit. So Iſa 65.9. Pro. 23.24. foreign Laetaius fuit. So Exod 4.14. Pro 13.9Pſal. 16. v. 9. with bGrace, foreign, & foreign.Act. 2. v. 26. Therefore did my heart rejoyce, and my glorie (or tongue) was glad.
Next here is the object of theſe acts ſet downe; this is expreſſed
Explic. Firſt in generall, ſo it is called ſalvation. But becauſe there are many ſorts and wayes of ſalvation, therefore next it is ſet downe with a qualification, or ſpeciall reſtriction: not ſuch a ſalvation, or deliverance as God ſometimes beſtowes in wrath upon the wicked, for he may be their deliverer too in ſome caſes; but to ſhew that it was a ſpeciall, extraordinarie, immediate, divine ſalvation, ſhee calls it the ſalvation [of God,] or [his] ſalvation Loe, this is our God; we have waited for him, he will ſave us: this is the Lord, wee have waited for him; wee will be glad and rejoyce in his ſalvation.
[Loe,] This Ecce, behold, may referre either to the
Enemies
or,
Friends
of the Church.
As it may referre unto the enemies, ſo (in the mouth of the Church) it is vox objurgantis, the voice of one upbraiding: As if ſhe had ſaid, Come hither you malignant Atheiſts, yee that have ſo often asked me, while I was yet under hatches, where was then my God? What was become of my prayers? Come hither, gnaſh your teeth, and let your eyes rot in their holes when you have beheld it; Loe, this is our God.
Or, this [Loe,] may referre to the Friends of the Church, and ſo it is vox exultantis, the voice of one over-joyed; calling upon her friends as the *Cant. 5.16.Spouſe in the Canticles, to come away and ſee her beloved, if there were any like him amongſt ten thouſand; to come and ſee the goings of God, and the wondrous things that he hath done for his people. As if ſhe had ſaid, Yee ſaints and brethren, this, this is that God of ours whom wee have waited on ſo long, (as wee thought to little purpoſe) behold here you ſee him like himſelfe, treading his enemies under his feet, and riding in triumph over ruined Cities, and heapes of Palaces: will you but come hither and looke upon him; Loe, this is our God.
[Our God] that is, wee are not aſhamed to call him our Lord, neither is he aſhamed to call us his people.
[Wee have waited for him,] that is, wee doe not repent of our long, long attendance upon him: and good reaſon; for, [he will ſave us.] But if you will not, or cannot ſee him at once pointing, Againe I tell you, this is the Lord, and wee have waited for him a ſecond time: but, for double attendance wee ſhall have double wages: for wee have cauſe both to [be glad] and [rejoyce] in his ſalvation.
There is not a branch of this tree but doth beare ſome ſeaſonable and profitable fruits for this dayes banquet: and although I have not time to gather them all, yet give me leave to point out unto you where they grow.
Firſt, at the very entrance, here ſtands a note of admiration, Loe, behold, which is a kind of Selah in the front: Hence obſerve, Doct. 1 The name of the Lord is to be exalted and ſet up, when he doth triumph gloriouſly over his enemies.
This in the Old Teſtament thoſe very club-men of Iſrael did confirme by their generall acclamation, when Elijah at Mount Carmell prayed-down that fire from heaven, that did burne up his ſacrifice, wood, ſtones, duſt, water, and all, in oppoſition to thoſe 850. 2 King 18.36falſe Prophets; 'its ſaid, that when the people ſaw it they fell on their faces, and they ſaid, (mark the words) The Lord hee is the God, the Lord hee is the God. And thus in the New Teſtament, that great voice in heaven cries the ſame, where they ſay, Allelujah, Revel. 19.1, 2, 3.ſalvation, and glory, and honour, and power unto the Lord our God: and againe they ſaid, Allelujah.
Let us therefore take heed how wee doe deſpiſe, Ʋſe. or neglect that Angelicall, Coeleſtiall, God-honouring, ſelfe-debaſing, onelyonly-everlaſting dutie of Thankſgiving. Every mercy that is worth our prayers, deſerves our praiſes.
Secondly, the ground of the Churches confidence is her intereſt in God: [he is our God] therefore he will ſave us.
Doct. 2 The Saints intereſt in God,is a ground of hope in all extremities.
Labour wee therefore, as to get, ſo to improve, this holy intereſt in all our ſtreights. The mother doth love that child moſt tenderly, that doth ſuck her moſt: and herein alſo the Lord is more tender than a mother.
Thirdly, the other ground of confidence and joy too, is the Churches attendance on God; wee have waited for him, therefore he will ſave us: And again, we have waited for him, therefore we will be glad, &c.
Doct. 3 Holy waiting for mercies, doth make them both ſure and ſweet unto thoſe that have ſo waited, ſo attended.
A word to this as I goe, becauſe it is ſo uſefull, and eſpecially in reference to the Weſt.
Firſt, holy waiting doth enſure mercies; becauſe the very gift, and grace of waiting by faith, and patience, is an earneſt, a firſt fruits of the thing waited for. No ſon of man that is ingenious will hold a petitioner in a waiting ſuſpence and attendance, if he intends utterly to deny him: Prov. 22.22.and therefore it is ſaid, waite on the Lord, he will ſave thee: He will, how know you that? Even by this, if he give a heart to waite upon him; he cannot in honour put thee off, if hee doth ſuffer and ſupport thee to attend him.
Secondly, ſuch waiting doth enſweeten mercies too; becauſe abſtinence doth quicken appetite, and drawes forth the deſire to a greater length after the object: To the hungry ſoule every bitter thing is ſweet: That is, Prov. 27.7.becauſe hunger is ſuch a ſauce as doth enſweeten any diſh.
Ʋſe. Then beware of diſtruſtfull, impatient haſt. If the Lord loves thee, it ſhall either deprive thee of the thing ſo over-deſired, or that thing of that ſweetneſſe, which thou expecteſt in it.
Firſt, ſometimes ſuch over-haſt doth cauſe the loſſe of the thing ſo haſted for, ſo over-deſired. Thus it fared with that Scripture-Tantalus, the unbelieving Courtier at Samaria: 2 King. 7.2.And behold thou ſhalt ſee it with thine eyes, but ſhalt not eate thereof. Thus was it alſo with thoſe impenitent, unruly Iſraelites, which thought to continue their ſin, and yet to put an end to their troubles; which would enter Canaan before the time, in deſpight of God and Moſes, and without the Arke; Numb. 14.40Loe, we be here, and will goe up unto the place which the Lord hath promiſed; for we have ſinned. The men were deſperately ſullen, and (like ſome now a-dayes in this Land) were reſolved to have peace, whether God would or no; they are ſinners, they can but die, verſ. 44.and therefore will fall on, will have an end of their troubles. Theſe Iſraelites preſumed to goe up unto the hill top, notwithſtanding the Arke of the Covenant of the Lord, and Moſes, departed not out of the Campe; verſ. 45.and the Amalekites came downe, and the Cananites came downe, and ſmote them even unto Hormah, or utter deſtruction.
Nay, Rachell her ſelfe, (although a good woman) when too impatiently violent for children, ſhe loſt her life in the obtaining of that, which to want ſhee thought would be her only certaine death.
Let all impatient creatures of both ſexs lay but thoſe two texts together; Gen. 30.1.Give mee children or elſe I die: and that other, And Rachell travelled, and ſhee had hard labour; Gen. 35.18.and it came to paſſe as her ſoule was departing, (for ſhee died) that ſhee called his name Benoni; that is, the ſon of my ſorrow.
Secondly, or ſuch impatient haſt doth at leaſt rob thee of the ſap and ſweetneſſe of the thing ſo overdeſired: Thus was it with Jacob, a man whoſe ſtrong affections did draw ſtrong afflictions upon him. Good man, he was (I take it) ſomewhat too uxorious about his Rachel, and accordingly ſhee coſt him deareſt, brought him leaſt fruit, and left him ſooneſt. But eſpecially hee and his mother Rebecah, were too too haſtie and covetous for the bleſſing before it was ripe: If wee conſider the manner, and the meanes that they …d for the attainment of it, it was ſomewhat a foule ſhift that they made to get it by; Gen. 27.and how much danger, hardſhip, and delay did that over-haſt coſt them both? Jacob is preſently faine to flee for his life into a ſtrange Countrey; by the way he lodges hardly; and at Padan-Aram what heates, and colds by night and day; what chopping of wages, with other extremities doth he undergoe, for neere the ſpace of thrice ſeven years? His father in law paying him home, for deceiving his owne father, by giving unto him a Leah for a Rachel, as he to Iſaac kids fleſh for veniſon?
Beſides in his returne, what danger upon danger doe meete and follow him? Eſau before and Laban behind; and at laſt the bleſſing from God coſt him a halting ere hee could obtaine it; and all this becauſe they would gather-in the bleſſing before it was ripe.
Surely, there is a vaſt difference, yea, divers differences there are betwixt green fruits forced from the tree, and thoſe that are mature and ripe: There is a two fold difference betwixt them.
Firſt, in the very gathering of them; what climbing, and what clambering is there with ladders? What threſhing with poles? What caſting of ſtones, and ſticks to fetch them downe; to the endangering and miſchiefing both of the fruit and gatherer: Whereas your mature and ripe fruits doe drop down of their owne accord.
Secondly, in the uſing and injoyment, there is a great difference: Greene fruits are ſoure, and ſickly, whereas the mature ones are both toothſome, and wholſome, pleaſant to the eyes, and good for meat: beware therefore of clambering for ſoure, ſickly, green, forced mercies. But tarrie thou the Lords leiſure; ſtay till the merciemercy is cold enough, as well as ſodden enough; or elſe if thou get it too ſoon it will prove crude, and ſcalding: yea, ſtay untill thy deſires after it are coole enough alſo; it is dangerous to drinke deep in a ſweat.
Quest. But when is a merciemercy coole enough for me? (may ſome men ſay) Or, when am I coole enough in my affections for it?
Anſw. Firſt, when thou art brought to a holy indifferency in thy deſire; as David at Ziklag, after Sauls death, was ſomewhat indifferent whether to goe up and take the Kingdome or not: And it came to paſſe, after this, … Sam. 2.1.that David enquired of the Lord, ſhall I goe up into any of the Cities of Judah? And the Lord ſaid, Goe up. And David ſaid, Whither ſhall I goe? And the Lord ſaid, VntoUnto Hebron. Marke, the man did (as it were) ſet up his ſtaffe for a Kingdome, he is indifferent whether to take it or leave it. And well might hee be thus moderate in his deſire at Ziklag above all other places; for this very Ziklag was that ſame towne, which the *1 Sam. 27. v. 1, 2, 3, with 6.King of Gath had formerly given him, when, in a pettiſh pang of diſtruſtfull impatience, he left his own Countrey and fled to Achiſh ſaying, I ſhall one day periſh by the hand of Saul: In this mood he got Ziklag, which afterward he loſt againe with a witneſſe; even with all the women, children, goods, and cattell that were therein; and had like to have been there *1 Sam. 30.1, 2, 3, 4, 5, 6.ſtoned by his mutinous ſouldiers. Ziklag was haſtily gotten, and remarkably loſt; and therefore now hee will take heed of ſuch over-haſt ever after, but eſpecially at Ziklag. And hence it is, that he referrs the whole buſineſſe to the Lords pleaſure, whether hee ſhall bee King, or no King: And now the Lord thinks him fit for the Kingdome, becauſe he is indifferent, and *2 Sam. 2. v. 1, 4.bids him goe up and take it.
While a patient doth inordinatly crie and roare for drinke, the Phiſitian denies it to him, and preſcribes him (perhaps) julips, or ſome other coolers altogether; but above all things he muſt now have no drinke, or very little: but when afterward the patient grows ſomewhat indifferent whether he drink or no, and fals to liking of his julip, as well as of his drinke, now the Phiſitian bids them give him as much as he will have, as knowing that now his diſtemper is allayed, and cannot hurt him, his appetite is growne indifferent. Thus dealeth our ſoule-Phiſitian with thoſe whom he loves.
Secondly, when thou art content that the Lord ſhall be ſerved firſt; *1 Sam. 2.13, 14.not while thou art like Elies ſonnes and ſervants, who with thier unmannerly fleſh-hooks would ſerve themſelves before the Lord. No, come thou but to *1 King 7.1.Solomons temper and method; firſt to build the Lord houſe, and to doe his work, and then thou ſhalt have leave to build thine own to thy content: This by the way, now to the ſecond Generall.
We will be glad and rejoyce in his ſalvation.
Here are the Churches two acts, an outward expreſſion of gladneſſe; an inward affection of rejoycing. Here is the object, both in generall, a ſalvation, and with a reſtriction upon it, [his] ſalvation. And out of all theſe I ſhall fetch that doctrine, upon which I intend to ſpend the whole remainder of this time. Thence obſerve, that Wee ought eſpecially to be glad and rejoyce in thoſe victories, Prin. Doct.ſalvations, merc…es, which have in them moſt of God.
Here are ſome five or ſix fingers in the Text, that doe all point out the ſpeciall hand of God in this mercy.
Firſt, the word [Loe,] it is like a digitus Mercurialis in the high way; yea, it puts the finger upon God, that we ſhould look to him above all, and to his ſpeciall working in this mercy, Loe, God.
Next, the pointing pronoune, [this] Loe, this is God; it is his extraordinary hand and finger.
Thirdly, 'tis [our] God, that is, he hath herein ſhewen himſelfe in his relation, the God of Iſrael.
And fourthly, hee hath ſhewen himſelfe in his abſolute ſoveraignty too; This is [the Lord] therefore from all theſe you may conclude eminently, that this worke is properly and ſolely [his] ſalvation. There ſeemes to be a kind of holy Tautologie in the Originall, Loe God, this God, our God, the Lord, his ſalvation.
Loe, this is our God; we have waited for him, he will ſave us: This is the Lord, wee have waited for him; we will be glad and rejoyce in his ſalvation.
So then, we ought eſpecially to be glad and rejoyce in this ſalvation, as it hath in it much of God. I have pitched upon this ſubject, becauſe the generalitie of men doe over-look it.
Quest. But you may here object, Thoſe ſalvations that have moſt of God! why is not every victory, ſalvation, mercy, wrought of God? Can there be any author of theſe things beſides the Lord?
Anſw. The Scripture telleth us, none other, ſalvation is onelyonly of the Lord. I am the Lord, Pſal. 3.8. Iſai. 43.11.and beſides me there is no Saviour. But here we muſt admit of a diſtinction, both of Saviours and of ſalvations.
Firſt, if you conſider a Saviour efficiently, principally, independently, ſo there is no Saviour but God *Jonah 2.9.ſalvation is onelyonly of the Lord originally, and eſſentially; he alone is the rock of ſalvation: and all the former places are true this way.
but if you take a Saviour inſtrumentally, derivatively, with dependance, ſo men may alſo be called Saviours; Thou gaveſt them Saviours who ſaved them.Nehem. 9.27.
Next, of ſalvations there are two ſorts.
Firſt, ſpirituall, reaching to the ſoule: of this the Lord is the ſole Author.
And there are temporall, outward, civill ſalvations to the body, and eſtate: And theſe againe are wrought either by an ordinarie and common providence, or by ſpeciall and extraordinarie.
By ordinarie providence, when there is a ſufficiencie in the meanes ordinarily to bring about ſuch an end, as when the greater number doth beat the leſſer; This is a ſalvation in Gods common way.
But they are extraordinarie ſalvations, Extraordinary ſalvation in 3. caſes,when there is not a common, naturall power in the inſtrumentall cauſes and meanes, to bring forth ſuch an effect, or to attaine ſuch an end; onelyonly the Lord doth elevate and highten them above themſelves. This may be in theſe three caſes.
Firſt, when God workes a ſalvation above the meanes; 2 Chron. 13.as when Abijahs Army of 400000. being ſurrounded by Jeroboams Army of 800000. and taken at an advantage by them, yet did beat the ſurrounders, and routed them utterly, though double the number: This was an effect above the meanes.
Or, ſecondly, when God brings about a ſalvation without meanes, at leaſt without any conſiderable, and proportionable meanes: Exod. 14.16.As when the very rod of Moſes did divide the ſea: when Gideons lamps, pitchers, trumpets, did break the Midianites in pieces.
Thirdly, when God doth worke, and bring about a ſalvation or deliverance quite contrary to the means: As when *Joh. 9.6, 7.clay ſhall recover the eyes of the blind: when Joſephs bondage and impriſonment ſhall make him lord of his brethren. In all theſe three caſes ſalvations are ſaid to bee extraordinarie; becauſe the water doth run higher then the ſpring-head; therefore you may call them the ſalvations of God. Yea, in the Hebrew, all extraordinary, excellent, ſtrnage things, are commonly called things of God. As the great and ſtately trees, they are called the trees of God: Pſal. 104.16.The trees of Jehovah are full of ſap: That is, the extraordinary, excellent, tall cedars. So, Job 1.16.The fire of God is fallen from heaven, &c. That is, a ſtrange and extraordinary fire. And ſo a ſalvation of God is a divine, extrordinarie, ſtrange deliverance. Stand ſtill, Exod. 14.13.and ſee the ſalvation of God: That is, becauſe it was wrought miraculouſly.
I ſhall demonſtrate this whole Obſervation by parts, in two particulars.
Firſt, ſhewing the antecedent, [that] the Lord may be ſaid to bee much in ſome ſalvations, and victories; yea more, much more viſible in ſome than in others.
Secondly, proving the inference, that ſuch victories and ſalvations, in which there is moſt of God, ought eſpecially to glad and rejoyce our hearts.
As it is blaſphemy to imagine a moreneſſe or leſſeof any thing in God, The Antecedent in the Doctrine proved.ſo it is an abſurditie to denie that the Lord doth ſometimes put forth more, ſometimes leſſe of himſelfe, that is, of his power, wiſedome, juſtice, and mercy, in and upon his workes. And *Nam peculiaris eſt quaedam ſollicitudo quam pro ſuis gerit, &c. Calvin. ad Iſai. 52.10. Matth. 10.29 30. Matth. 6.16.hence ariſeth that diſtinction of providence, into generall or common, and particular or ſpeciall. As there is a providence over ſparrows and lillies, and a providence over the haires, heads, and ſoules of Chriſtians, according to theſe graduall puttingsforth of divine providence, we doe find divers parts and members aſcribed to the Lord, after the manner of men; as an arme, an hand, a finger, all fighting, and working againſt his enemies, and for the ſalvation and victorie of his people.
The arme of God, Gods arme. Exod 15.16. Iſa. 52.10that, I conceive, may note eſpecially the arme of his power: This is ſometime called, his naked and bare arme: In which expreſſion, there is an alluſion to Wreſtlers and Artificers, The Wreſtlers of old, when they deſcended into the ſand or ſtage to wreſtle, did ſtrip their armes, and having made them bare and naked, did then annoint them with oyle, that the adverſaries, which conflicted with them, might take no hold faſt upon them. Thus the Lord is ſaid to make bare his arme, when he entreth the liſts with the enemie, as it were to trie a fall for his people.
And it may alſo be borrowed from Artificers or Handy-crafts, (as Smyths, and Carvers,) who when they goe about any extraordinary hard, or curious piece of worke, in which they would put forth their art, or ſtrength to the utmoſt, they uſe to turne up their ſleeves to the elbowes or arme-holes, that they may handle it ſtrongly and exactly: Thus alſo God is ſaid to make bare his arme for the deliverance, and reſcuing of his people.
Sometime it is called a ſtretched out arme, Exod. 6.6.alluding to a man that labours to his utmoſt to ſtrike a full blow, or to graſp and pluck mightily at a thing. Thus the Angels that reſcued Lot out of the hands of the wicked, tumultuous Sodomites, are ſaid to put forth their hand, Gen. 19.10and pull Lot into the houſe to them. See Iſai. 14.26, 27.
And as wee read of the arme, Hand.ſo of the hand of the Lord. This may properly ſignifie (I conceive) the hand of his Providence, 1 Sam 6.9.Then wee ſhall know that the hand of God hath done this, ſaid the Philiſtines; that is, if ſuch and ſuch things doe fall out, then we ſhall believe that our puniſhment came immediately, and ſupernaturally, from heaven. Yea, wee read of a mighty hand, and of a right hand of God, as if hee had a left hand alſo, with which hee uſeth to feed, or help his enemies, as they are his creatures, though in judgement; but to his owne people hee lendeth his right hand, hee is dexterous in their deliverance and ſalvation.
And as wee read of the arme and hand, Finger.ſo elſewhere of the very finger of God, which, I ſuppoſe, may be aptly underſtood of the finger of his ſpeciall wiſdome. And thus the very Egyptian Magicians, when the Lord had non-plus'd them all with a lowſe, did crie out, This is the finger of God. So Luk. 11.20. Exod. 8.19.compared with Matth. 12.28. The finger of God in caſting out devils, is put for his extraordinarie, ſpeciall, ſpirituall working: If I by the finger of God, or ſpirit of God, caſt out, &c. Becauſe, you know that men and women doe both play, and worke moſt curiouſly with their fingers, rather than with their armes or hands.
All theſe expreſſions doe clearly evidence, that there is a moreneſſe (if I may ſo call it) of God in ſome ſalvations than in others.
Hence alſo it is, that we doe read ſometimes of Gods workes, and then of his wonders: And amongſt his workes, of his great, mightie, excellent works; his act, his *Iſai. 28.22.ſtrange act, his exceeding marvellous wonders, and of the *Job 40.14.cheife waies of God, &c. The Lord puts a magis and minus upon them, to ſhew that God is extraordinarie in ſome ſalvations above others. This is the firſt particular, demonſtrating mine Obſervation, by ſhewing that God is very much in ſome ſalvations.
The ſecond muſt prove, that the more of God there appeareth in any victorie, The Inference in the Doctrine proved.or mercy, the more wee ought to be glad, and rejoyce therein. There is one new ſong or Pſalme (therefore called new, ſaith one, becauſe it may have eſpecially reference to the ſtate of things now under the Goſpel) which alone, may fufficiently declare, and confirme this particular. It is hard to ſay, Pſal. 98.1, 2, 3, 4, &c.whether the expreſſions of the Lords extraordinarie hand in that ſalvation, or the exhortations to extraordinarie praiſe and gladneſſe for that hand of his, are more vigorouſly there expreſſed.
Firſt, O ſing unto the Lord a new ſong: Why ſo loud? Why ſo lively? For he hath done marvellous things; his right hand, and his holy arme hath gotten the victorie to him. And all this muchneſſe of God (it ſeemes) was moſt apparent and undenyable, as verſe 2. The Lord hath made knowne his ſalvation: The ſalvation is his, it was knowne to bee his, yea, men were forced, or made to know it; nay, the very Infidels could not chooſe but ſee, and ſay it: His righteouſneſſe hath he openly ſhewed in the fight of the heathen. Verſe 3. All the ends of the earth have ſeene the ſalvation of our God. And what of all this? Why, therefore we ought eſpecially to be glad and rejoyce in ſuch a worke. Verſe 4. Make a joyfull noiſe unto the Lord all the earth; make a loud noiſe, and rejoyce, and ſing praiſe. Verſe 5. Sing unto the Lord with the harpe. Verſe 6. With trumpet and ſound of cornet; with inſtruments uſed both in warre and worſhip. Verſe 7. Let the ſea roare, and the world, and they that dwell therein.
Quest. But why ſuch moſtneſſe of joy for thoſe victories, in which there appeareth moſt of God?
Anſw. VponUpon theſe two grounds, or reaſons.Grounds 2. 1. Ground.
Firſt, becauſe the more of God in a worke, &c. the more of perfection, and excellency; and by conſequence then, the more of lovelineſſe: Pſal. 111.3.His worke is honourable and glorious. The Originall readeth it in the abſtract, his worke (that is, every worke of his) is glory and honour. And that onelyonly, becauſe it is his worke: For ſuch as the Parent is, ſuch will be the child; ſuch as is the work-man, ſuch muſt be his work. And in another ſong, He is the rock, Deut. 32.4.his work is perfect. The Greek reads it plurally, his *Septuagins. foreign.works; implying ſaith one, both his work of Creation, and his worke of Redemption: and therefore in that Pſalme, intituled a Pſalme or Song for the Sabbath day, in which day, both thoſe volumes of Creation, Pſal. 92.1, 2, 3, 4, 5.and Redemption, or, of the Word and Works are to be ſtudied: in that ſong wee find this ſequell and inference moſt clearly and fully laid downe; namely, that we ought to rejoyce moſt in the ſalvations that are moſt divine; becauſe they are moſt glorious and perfect.
Take but a taſte in two verſes, Verſe 4.For thou Lord haſt made me glad through thy workes; I will triumph in the workes of thine hands. And why in his workes eſpecially? O Lord how great are thy workes! Verſe 5.And thy thoughts are very deep.
Ground. 2 Secondly, becauſe the more of God there is in a work of deliverance and ſalvation to a people, the more may that people hope, and conclude ordinarily the Lords neereneſſe to them, and ingagement for them, which is the greateſt nationall cauſe of rejoycing in the world. It is very much to have the Lord once to appeare and ſhew himſelfe openly in a cauſe for a people, or perſon: for he will not, nay, (let me ſpeak it with reverence) hee cannot then eaſily, and ſlightly, retreat and goe back againe, but his very honour is ingaged to proceed. Hence it is, that the Saints in their greateſt difficulties and diſtreſſes, have taken the advantage of this argument, even the Lords appearing for them, and have preſſed him with it, to ſpare and deliver them. Thus Moſes at Horeb, when Iſrael, by making a calfe, had ſo provoked the Lord, Exod. 32.20. &c.that he ſaid, Let me alone, that my wrath may wax hot againſt them, and that I may conſume them. At this ſad pinch Moſes betakes himſelfe to this great argument of the Lords ingagement: Verſe 11.Why doth thy wrath wax hot againſt thy people, which thou haſt brought forth out of the land of Egypt, with great power, and with a mightie hand? Verſe 13.Wherefore ſhould the Egyptians ſpeak, and ſay, &c. Remember Abraham, Iſaac, and Jacob, &c. And by this argument he bringeth the Lord to a kind of repentance, ſaith the Text: O high expreſſion! Verſe 14.And the Lord repented of the evill, which he thought to doe unto his people.
The like practiſe we find in Joſhua, Moſes his Pupill and Succeſſor: Jo…. 7.9.(it ſeemes he learn'd it of his Tutor) And what wilt thou doe to thy great name? Yea, a whole cloud of other witneſſes might be brought to the ſame purpoſe. But that which hath been ſaid, doth ſuffice to evince both [that] and [why] we ought eſpecially to be glad and rejoyce in thoſe ſalvations, which have in them moſt of God. Next let us draw downe to Application.
Ʋſe. 1 Firſt, here in the entrance let me ſpeak Reproofe to all ſuch brutiſh Carnaliſts, Reprehenſion.as both in their prayers for victories and ſalvations, and in their rejoycings in them, doe look altogether (at leaſt principally) at that which is carnall, temporall, and outward; but obſerve not how much or how little of God is to be ſeen there.
That you may underſtand this Vſe aright, you are to know that there are two ſides, (as I may call them) or two parts, or (to ſpeak plainly) two ſorts of benefits obſervable in every victorie.
Firſt, there is an out-ſide of mercy; that is, there are benefits externall: and there is an in-ſide; that is, all ſuch internall benefits and commodities as are gotten thereby. The out-ſide, or externalls are all the temporall, civill benefits and gaines by, with, and in a victory: as the great number of priſoners, with horſe, and armes that are taken; the great quantity of ammunition, proviſions, treaſures, &c. All theſe and the like are but the out-ſide of a victory; that is, the carnall, temporall benefits that do come thereby.
Secondly, in a victory there is an in-ſide, or there are benefits internall; that is, of an inward and divine nature: ſuch are all ſoule-mercies, and Church-mercies, and all other ſpirituall profits and advantages, that may bee laid up in the heart, that may be laid out in the life for God, or that may be laid up in heaven for our ſelves: Theſe treaſures are the in-ſide of a victory; the former are but as the husks, the ſhells, the bones; theſe are the kernells, the fruits, the marrow within: and there is as much difference between them, as betwixt the bleſſings of Jacob and Eſau.Gen. 27.37.
Yet, alas, alas, how do the greater part of the world terminate both their deſires and joyes in thoſe carnall and huskie parts of deliverance? How doe they preferre them both in their prayers and praiſes?
In their prayers they doe deprecate evils of puniſhment, Exod. 8.8.ſaying, as Pharaoh, Take away, or keepe away the frogs: and in their petitions, they houle upon their beds for the corne, Hoſ. 7.14.the wine, the oyle, that may come by ſuch a ſucceſſe. Theſe men doe meaſure victories altogether by the greatneſſe of externall, temporall, Two differences betwixt the ſpirituall and temporall benefits by victory. 1. In peculiarity.carnall emoluments and commodities. But that I may diſcover their errour before I enter upon my great Vſe, let me tell them there is a vaſt difference between the ſpiritualls and the temporalls of a victory, between the in-ſide and the out-ſide, in theſe two things:
Firſt, in their peculiarity and choiceneſſe: The temporall profits by a victory are common to good and bad; whereas ſpirituall ones are peculiar to the Saints: the dogges as well as the children may partake of theſe ſcraps; but theſe are only the portion of ſons and daughters. When the Iſraelites were preſerved in Egypt, and went out of that land thorow the red ſea by a mighty hand, Exod. 12.28.there was a mixed multitude that went with them, which were not Iſraelites, and that multitude ſhared as much in the temporall part of Iſraels ſalvation, as Gods owne peculiar people; for they paſſed thorow the ſea as on drie land as well as the others: they had their portion, and their commons in the quailes, and Manna, as well as they; as we read all along that ſtorie to Numb. 11.4. Nay, in Egypt when God preſerved his people amidſt theſe plagues, the cattell, the bullocks of the Iſraelites did ſhare in the outward part of that deliverance, as well as the Iſraelites themſelves; for in the murraine they were all preſerved alive; Exod. 9.4, 5, 6, 7.of the cattell of the children of Iſrael died not one. But now there was a peculiar number of Iſraelites indeed, that did get higher benefits by thoſe deliverances; for they ſucked inward ſweetneſſe, and ſpirituall good out of all that chaine of mercy and ſalvation, which the common multitude did neither perceive, nor regard. For inſtance, Moſes got extraordinary familiarity with God, by his long march in the wilderneſſe: Ezod. 33.14, 17, 18, 19.he prevailed for Iſraels pardon; gat the Lord himſelfe to goe with them; and obtained a ſight of his glory: Hee gat ſo farre into the boſome of God, that hee might have asked even what hee would. This was the ſpirituall good and benefit that Moſes did get and laid up by thoſe deliverances. So Caleb and Joſhua, they gat other ſpirits, Nom. 14.24.and a kind of fulneſſe in following after the Lord. Theſe ſpirituall gaines are the very exſtractions and quinteſſence of a victorie. This is the firſt difference.
Secondly, they differ in their durableneſſe, 2. In duration.or continuance. All the temporall gaines of a victory, they are but temporary; that which is gotten by the ſword, may by the ſword bee loſt againe: as wee ſee this ballance of warre and victory hath turned often in this land already; and the Saw of warre hath beene drawen from ſide to ſide many times, whileſt the poor Kingdome is cut aſunder under it: But the ſpirituall, divine, inward gaines of a Chriſtian are everlaſting; they are implunderable, like Maries part that could never be taken from her. Luke 10.42.See it exemplified in David, the man after Gods owne heart: This David, in his warres with Saul, and other enemies, got (by too too hard a ſhift) Ziklag, which he made his head quarter and place of retreat; there he laid up all his purchaſe, bag and baggage, and all the wealth that hee had gotten in all his warres: But now behold on a ſudden, this Ziklag is taken, 1 Sam. 30.and ſacked by the Amalekites, and in it, poor David looſeth at once what he had been ſo long time a gathering. Farewell now to all his temporall, temporarie, carnall, military gaines, and eſtate: and now if hee had not gotten by his wars ſome more *Si arbitrium dandi pones nos eſt, praecipue manſura quaeremus, ut quam minimè mortale fit munus. Sen. de Benefic. lib. 1.enduring ſubſtance, ſomething of a more ſpirituall, laſting nature, he had been a man utterly undone; for he had loſt both his wives, and the City was burnt with fire, and the people ſpake of ſtoning him. But David had gotten ſomewhat elſe, and laid it up there where the Amalekites could not come at it: he had gotten a vigorous faith by long experience; and this did ſtand by him in this extremitie, and by it he incouraged himſelfe in the Lord his God. He remembred that the Lord had been [his God] in former deliverances; as from the *1 Sam. 17.37.lion and the bear, and Saul at *1 Sam. 24.Keilah, Kiph, and Maon, and thence concluded that he would yet deliver him. This faith and experience, which he had gotten in the time of his former wars, travels, and trials, neither the Amalekites, nor all the powers of hell, were able to plunder away from him, but it fetcht back his temporals to him again. Therefore you ſee there is a double difference between the ſpirituals and the temporals, between the in-ſide and the out-ſide of victories. This alſo was preparatorie. Now we goe to the principall branch of Application.
Ʋſe. 2 If [wee ought eſpecially to rejoyce and be glad in thoſe ſalvations that have in them moſt of God,] Direction.then be we effectually directed not to look ſo much with the eye of ſenſe upon victories and mercies, ſo doe beaſts; nor with the eye of reaſon altogether, ſo doe meere men, who are the children of this world onelyonly; but let us look upon them with ſpirituall eyes, and taſte them with a ſpirituall palat; let us ſee, and reſent how much of God there is in them, what divine profits we doe get by them, and accordingly more or leſſe, let us rejoyce and be glad in [his] ſalvation. Every man (we ſay) yea, a bird, or beaſt can pick out the fiſh of the oyſter; but he is an Artiſt, and a wiſe man indeed, that can find and gather out the pearles that are therein. Theſe ſpirituall pearles are the things which I doe now preſſe you to ſeek after.
Quest. I, but you will ſay, Hic labor, hoc opus eſt; here is the task indeed, how ſhall I come to know when there is more or leſſe of God in a victorie, or ſalvation? For, I grant that I ſhould rejoyce moſt in ſuch mercies, but how may I know them?
Anſw. It is the maine worke that I have deſigned my ſelfe unto at this time, The marks of Gods ſpeciall preſence in a victory. viz. when Ju…g 14.8, 9. 1. There is much of his attributes: As,to help you as with a proſpective glaſſe, to ſee and diſcerne when there is moſt of God in a ſalvation, or deliverance: to teach you (Samſon-like) to find out the hony combe in the ſlaughtered lion, that ſo I may bottome your joy upon a ſweet and ſolid foundation.
The firſt note or marke of the muchneſſe of God in a mercy, and victory, may be this, when there is much of Gods attributes appearing in ſuch a mercy. The Lords attributes are himſelfe. The Lord paſſed before him, (that is, Moſes) and proclaimed, The Lord, the Lord God, Exod. 33.6, 7.mercifull and gracious, long ſuffering, and abundant in goodneſſe and truth, &c. There his mercy, juſtice, faithfulneſſe, &c. are called himſelfe. Now the more of Gods attributes do ſhine eminently in any deliverance, the more of God (we may conclude) there is in it: As, the more ingredients or ſimples there are in any compoſition, or diſtillation, the more rare and excellent men doe account it, and the more of the Artiſt there is therein. To give inſtance in ſome of the heapes of victories which you are to conſider of this day.
What thinke wee of Gods juſtice, His Iuſtice.hath not that ſhewed it ſelfe eminently, in hardning the hearts of the enemies in their two ſtrongeſt holds of Bridgwater and Sherborne, to over-ſtand honourable proffers, that ſo they might bring themſelves to the worſt and loweſt conditions of all others? Whereas other men that defended ſleighter places, went off with better tearmes. Well knew the Lord that you could not ſo ſafely let goe the enemies that were in Bridgwater and Sherborne (being beaſts of longer teeth, and more deeply dyed in bloud) as thoſe in Bath, which were leſſe hurtfull adverſaries; therefore the Lord, in a ſpeciall manner, did ſo work it, that thoſe fiercer wild beaſts muſt bring themſelves to be muzzled, fettered, and caged up, that they might not doe further miſchiefe abroad: and if any muſt march away, to let goe thoſe whom we need not much to fear.
Thus the Lord did ſometimes harden the heart of Pharaoh, that he ſhould not be content to come off from Iſrael upon honourable and ſafe tearmes, as he might have done at any time on this ſide the red ſea; but he ſhall follow the Lords people into the ſea, Exod. 15.5.that ſo he may at laſt ſink like a ſtone in the migtie waters.
And what think you of the power of God in theſe late deliverances? His power.Was there not much of that attribute ſeen, in helping our Armies to take-in ſuch extraordinarily fortified, and reſolved ſtrong holds, by meere ſtrength, force, and utmoſt extremities; by aſſault, batterie, fire, and ſword? Surely to take a ſtrong place by ſtrength and ſtorme, doth argue that there is extrordinary much of God in it, eſpecially when ſuch a ſtorme is effected with ſo little loſſe. I might adde much more concerning the Lords wiſdome, mercy, and other attributes, that appeared even in the victories of this day; but I ſhall open theſe cabinets anon. Thus where you ſee much of Gods attributes laid out, ingaged, When victories do come in the channell of the promiſes.and as it were concentred in a victory, you may conclude that there is much of God in that deliverance.
Secondly, when deliverances do flow in upon us in the channell of the promiſes, then you may be ſure they are mercifull mercies, and that they have in them much of God: For the promiſes they are the buckets belonging to theſe wels and fountaines of ſalvation. Iſai. 12.3.Therefore with joy ſhall they draw water out of the wels of ſalvation.
Theſe wels doe ſeeme to be oppoſed to thoſe ciſternes, which are mentioned by another Prophet; They have forſaken me the fountaine of living waters, Jerem. 2.18.and hewen them out ciſternes, broken ciſternes, that can hold no water. The creatures are ciſternes, the Lord alone he is the fountaine, and out of this fountaine, or wel-head, we muſt draw all our ſalvations ſpirituall, temporall, publike, perſonall, by the buckets of the promiſes, and then they will prove bleſſed bleſſings unto us.
Quest. But you will ſay, what promiſes can we find in all the word, that are made to the Parliament, or Armies of England? Or, what are thoſe Scripture-buckets to our nation, or condition? Can there any victories come to us in theſe channels?
Anſw. 1 Yes, there are Scripture-promiſes to Englands Parliaments, and Armies in this preſent cauſe. Conſider the great promiſe to Joſhua, Ioſh. 1.5.there you ſhall ſee a title to the promiſes given even to us: I will never leave thee nor forſake thee, ſaith the Lord to Joſhua: And this may be drawne down to all Joſhua's, or ſaviours of the Lords people, to the end of the world; as appeareth by comparing that text of Joſhua, Heb. 13.5.with another in the new Teſtament: Let your converſation be without covetouſneſſe, and be content with ſuch things as you have; for he hath ſaid, I will never faile thee, nor forſake thee. Whence we learne.
Firſt, that the promiſes made to Joſhua, or any other holy man in Scripture for proviſions, and protections in the Lords worke and cauſe, may very well be applied to us, and all others, in like works and cauſes.
Secondly, that a generall promiſe of the Lords preſence, and aſſiſtance for us in his ſervice, is as ſufficient for all particulars whereof we ſtand in need, as if they were expreſſed: Verſe 6.So that we may boldly ſay (with dividuall) the Lord is our helper. Thus there are Scripdividuall) the Lord is our helper. Thus there are Scripture promiſes, even to our Engliſh Parliaments and Armies, in the preſent cauſe and worke.
Secondly, I conceive yet more fully, that the victories, for which wee bleſſe God this day, are come unto us in the channell of ſome particular promiſes.
Q. This is comfort indeed (you will ſay) if you can make it out unto us.
A. I will but point at two ſorts of promiſes, Two proper promiſes applicable to this daies mercies.which ſeeme eſpecially to ſweeten this dayes mercies.
The one hath reference to that Armie, which was the inſtrument of theſe victories.
The other to our ſelves, for whom theſe inſtruments have done that worke.
Firſt, with reference to the inſtruments themſelves: You know what an Armie they were eſteemed, and what low thoughts were taken up concerning them; then turne to that promiſe: Becauſe the fooliſhneſſe of God is wiſer then men, 1 Cor. 1.25, 26, 27, 23, 25.and the weakneſſe of God is ſtronger then men: For you ſee your calling brethren, how that not many wiſe men after the fleſh, nor many mightie, nor many noble are called: But God hath choſen the fooliſh things of the world, to confound the wiſe, and God hath choſen the weake things of the world, to confound the things which are mightie; And baſe things of the world, and things which are deſpiſed, hath God choſen; yea, and things which are not, to bring to nought things that are. That no fleſh ſhould glory in his preſence. Let this text be the Motto of this new Modell.
This day (if ever) is this Scripture fulfilled in your eares: for now (if ever) hath the Lord done great things by ſuch meanes; yea, he hath confounded carnall wiſedome by folly, ſtrength by weakeneſſe, and pride by humilitie: Certainly, ſuch effects, ſuch deliverances as theſe, doe come down in the channell of this promiſe. That is one.
Let me give you another promiſe with reference to your ſelves, and us (the reſt) for whom theſe deliverances were wrought, by thoſe inſtruments. You know the generall frame of mens ſpirits, when the Lord began this turne of things, I hope wee were pretty well weaned from creature-confidence, and as low as ever in our owne eyes. Then turne to that other promiſe, Deut. 32.36, 37, 38, 39. For the Lord ſhall judge his people, and repent himſelfe for his ſervants, when he ſeeth that their power is gone, and there is none ſhut up, or left. — And he ſhall ſay, where are their gods, their rock in whom they truſted. — See now, that I, even I am hee, and there is no god with mee: I kill, I make alive; I wound, and I heale; neither is there any that can deliver out of my hand. When men are moſt low and loſt in their owne eyes, and doe moſt of all diſtruſt themſelves, and the outward meanes, looking up wholly to the Lord; then if they get a deliverance it is in merciemercy, and flows in upon them in the channell of this and the like promiſes. Such mercies cannot taſte of the cask.
Honourable, and Beloved, let me inſtance here as a weſterne man; the eyes of the poor priſoners of hope in the Weſt, have been long, long time lifted up toward theſe Eaſterne hils for help, and for their reliefe: There was a firſt, a ſecond Army ſent down, but alas, mens eyes and hearts were taken up with too much expectation, and confidence (I believe) in thoſe Armies which were commanded by that excellent Peere, and by that valiant Knight; and I cannot but think, that one principall cauſe why thoſe Noble Generalls could doe no more for thoſe Counties, was this, becauſe the people did look upon them too much. If once wee doe make Idols of our Jewels, then the Lord will break them in pieces: and 'tis a mercy; for if wee ſhould get deliverance by Idolized meanes and inſtruments, our ſpirituall loſſes thereby, would be much greater than our temporall gaines and commodities.
Obſerve wee therefore, what an Army the Lord hath now ſent down into thoſe parts, and what inſtruments hee doth there imploy; even an Army of ſtrangers, men much unknown to the people of thoſe Countries both by face and name, leſt they ſhould Idolatrouſly, and carnally look upon them. Thus hee cauſeth (in mercy) the Weſterne deliverance (as he did their affliction) to ariſe unexpectedly out of the duſt. And this is a ſigne of a gracious mercy, when the Lord ſo bringeth about the Victories, and ſalvations of his people, that hee doth croſſe ſelfe, and kill corruption in them, even by the mannaging and ordering of their mercies.
This is a double conqueſt, even of corruption, and of outward enemies both at once. Doubly bleſſed be his name for ſuch twinning favours as theſe. This was the ſecond note, or mark, that there is much of God in a ſalvation, when it comes in the channell of the Promiſes.
Thirdly, When they are the fruits of duty: As, Of Prayer.when it is the fruit of holy meanes and duties, as of prayer, and praiſes; when it comes in the way of duties. Let me inſtance, but in thoſe two which I have mentioned.
And firſt in prayer, when a ſalvation comes in the way of prayer: You know how Jacob got his garland, Gen. 32. Hoſ. 12.4.his new name of Iſrael, even by wraſtling with God; and that wraſtling was, by prayer and teares, ſaith the Prophet Hoſea: Now, what a ſolid bleſſing did that prove, and how much of God appeared there in it? It got him the name of Iſrael, it derived an honour to all his poſterity, and it gave them a new relation to God; which relation the Lord afterwards gloried in, and they never preſſed him with it ordinarily, but they prevailed. And therefore it was ſuch a ſolid mercy, becauſe it was gotten by prayer.
Shall I adde an inſtance of a female wraſtler? Hannah begged a ſonne of God by prayer, and ſhee called him Samuel, that is, asked of God: ſhee wrote the name of God upon the mercy, to ſhew that it was obtained by prayer; 1 Sam. 1.2. Chapters.and therefore ſhee gives God all the glory, and ſets him up in her praiſes.
Now bring wee our mercies to this touch-ſtone; have any of our victories come-in by this way of prayer? have they been fruits of ſupplications, and humblings? were the hands of Moſes in the Mount, Exod. 17.1….as well as of Joſhua in the Valley, in any of theſe great and plentifull deliverances? What think you of the verticall, criticall Victory at Nazeby? you were pleaſed to command out ſome 9. Regiments of Volunteers out of theſe Cities, I meane ſo many Congregations, to keep a ſolemne day of prayer and humiliation, (and believe it, they are your Volunteers that muſt doe the work, both in your ſpirituall, and Civill Militia) theſe Regiments did beſet heaven upon the Tueſday, and loe, upon the Saturday after (in the ſame week) God gave you that Victory of victories, the great, unexpected, neceſſary, England-ſaving Victory of Nazeby.
Nay, and the poore Weſt, out of its penury, may come-in here with an inſtance too; the great late turning of the Tide of that deſolate Country, was the Victory of Langport; but when was it? ſurely, the very next day after the Westerne Faſt at Black-friers; Two dayes of victory did immediatly follow that one day of humiliation.
Theſe mercies came-in like Daniels Anſwer, Dan. 9.20.When I was ſpeaking to the Lord, the Angel Gabriel came and told me, Thy prayers are heard. O! theſe are the jewels in a Ring of victory; they are precious things of God, (and ought eſpecially to be recorded) when mercies are the fruits of prayer.
So when they are the fruits of praiſe too: Of Praiſes.I read that Jehoſhaphat had a great victory given-in as the fruit of praiſe, 2 Chron …0.22.When they began to ſing praiſes to the Lord, (that is, for a promiſe of deliverance ſent by the Prophet) The Lord ſet ambuſhments againſt the children of Ammon, Moab, and Mount Seir, which were come againſt Judah, and they were ſmitten. And hath not the Lord anſwered your praiſes too, as well as your prayers? Certainly, there are mercies in this kind to be found out. As, when you gave command to praiſe the Lord for Nazeby victory, that very morning God ſent the tydings of the regaining of ſo-much-bewailed Leiceſter, thereby to put one ſtring more into our inſtruments of praiſes. So when you gave command for bleſſing the Lord for that Weſterne mercy neere Langport, in that very day of praiſe, as I remember, (to ſhew how the Lord loves a thankfull people) hee did give their impregnable Bridgewater into your hands. Let us alſo obſerve this marke of God upon his ſalvations.
Fourthly, When they are improvements to grace and activity. 2 Chron. 14, 15, 16. Chapters.(this is higher) when victories are improvements to grace, and holie action (it holds alſo in all other inferiour perſonall mercies.) Honourable, and Beloved, may you pleaſe to look upon that one King Aſa, God gave him a wonderfull victorie, (thoſe Chapters are proper for your reading this day) even the greateſt, I thinke, that wee read in the book of God: Ten hundred thouſand Ethiopians came up againſt him, God routed them all in one battaile: And while Aſa was meditating a thankſgiving for this, Chap. 15.God ſent the Prophet Azariah to preach a Thankſgiving Sermon to quicken him: Hereupon ſee how Aſa expreſſeth his thankfulneſſe, principally by theſe two ſorts of duties.
Firſt, by the deſtruction of Idols and Idolatrie; Verſ. 8. & 16.not ſparing the royall Priapus it ſelfe, and by the ſetting up of pure worſhip.
Next, by a holy, ſtrict, willing, nationall Covenant.Verſ. 12, 13, 14, 15.
O! that it might it pleaſe the father of ſpirits to bring up your hearts to this Aſa-like frame this day; both thoſe works are now ſeaſonable and neceſſary.
Firſt, the throwing downe of Idols and Idolatrie, there is to much of the old leaven ſtill remaining, if it were narrowly ſought after. I beſeech you let the remnants of Baal, and the Chemarims feele the marks and dint of our praiſes and thankſgivings this day, and let them beare thoſe marks to poſteritie. Let us ſet up monuments of our praiſe, in the deſtruction of ſome more remnants of Idolatrie.
There is a paire of Idols of lealouſie yet ſtanding. The one of them, I thinke, too neere the eyes of your Senate; the other (I am ſure) is too neere to my charge, and hath leavened thoſe parts too much already.
The other expreſſion of Aſa's thankfulneſſe, was the renewing of their Covenant: A Covenant is already made by us; but how much the renewing of it, and the looking after it is wanting; you heard partly this morning. I hope wee are not wearie of our Covenant? Wee doe not begin to repent, that ever we entred into that League with God? Sure I am, wee have little cauſe ſo to doe, if we obſerve the ſucceſſe of things ever ſince our Covenanting; and if we ſuffer ſome miſcarriages, and diſapointments, it is becauſe there have been miſcarriages in our Covenants. But if we do not repent of this holy League, why do ſo many deny it? Why do ſo many others refuſe, and deſpiſe it?
O may it pleaſe you Aſa-like to doe ſome memerable thing for God this day. Two Requeſts for the Weſt.And here beſides what hath been preſſed upon you for the Lords ſake already, I have two humble ſuits to preſent unto you, with reference to the Weſterne occaſions of this dayes praiſes.
One is, that eſpeciall care may be taken to put in able ſpirituall gariſons into thoſe three Weſtern Towns now rednced: every one of them being doubly conſiderable; partly for their long time of ſlavery under the enemie, in which they could not but contract deepe ignorance, prophaneneſſe, and malignitie; and partly for their ſituation, ſtrength, and greatneſſe, they being ſome of the moſt eminent places in all thoſe parts. Such ſpirituall gariſons, even in prudence, are well nigh as neceſſarie as your Military ones.
Mine other humble ſuite is concerning the Covenant, that the poor ſouls, in thoſe lately reduced Countries, may not have it abruptly forced upon them, without due preparation, and humiliation; not as the Spaniards baptized the American Indians by droves, and heaps, but rather that the buſineſſe may be ordered as Hezekiah did order his people for the Paſſever, 2 Chron. 30.with all due warning, inſtruction, and conſideration. I beſeech you give them time and meanes, firſt to diſgorge and cleanſe themſelves thorowly, of the many direfull, anti-Covenant, perjurious combinations, that many poor wretches, in thoſe parts, have ſwallowed ſince they were under the power of the enemie. Let them firſt ſhave their heads, and pare their nailes, as the *Deut. 21.12, 13.ſtrange virgin of old was commanded to doe, and ſo let them enter into that ſacred, and dreadfull Covenant. Thus labour to ſet up ſome expreſſions of reall thankfulneſſe this day to the Lord; for when there are ſuch improvements of graces by our deliverances, they have in them much of God.
But now on the contrary ſide, if our deliverances, and victories, inſtead of improving our graces, ſhould improve our corruptions (which God forbid) and inſtead of laying us lower in our owne eyes, ſhould lift up our hearts in a wrong way; you may gueſſe at the ſad conſequence from Vzziah. 2 Chron. 26.This King had gotten many victories, and his heart was lifted up by them, but it was in pride, not in thankefulneſſe; for he uſurped the power of ſacrificing. What was the iſſue? It ended in leproſie; and ſo God did thruſt him out of his houſe, and did ſet him aſide from the government of the Kingdome.
Nay, 2 Chron. 16.good Aſa himſelf when he had gotten theſe great victories, hee turned aſide to unteachableneſſe, and carnall compliance with Benhadad the King of Aram; and when there came a Prophet and told him of his fault, hee was angrie with the Prophet, and perſecuted him; yea, and he oppreſſed ſome of the people at the ſame time. But what was the end of this too? All Aſa's glory, acts, and victories, went out in a ſnuffe: He was ſick in his feete, and he turned aſide to the Phifitians, and died. The Text layes a blot upon his name at laſt, he died as a pettiſh man, not thorowly perfect in the way of the Lord.
It is pittie that faire weather ſhould do any harme; that ſo ſweet a root ſhould bring forth ſuch deadly fruits as theſe: Therefore I conclude with that of Ezra; Ezra 9.13, 14When we have received ſuch deliverances as theſe, ſhould we again break the Lords commandements? Would he not be angrie with us till he had conſumed us, that there ſhould be no remnant, nor eſcaping?
Quest. But you will ſay, wherein ſhould our victories improve us? In what graces? In what particulars?
Anſw. You have had many good hints, and helps, to day already; Victories ſhould improve us inTake theſe five more, in ſo many words.
Firſt, ſuch ſalvations ſhould improve us in our dependance upon a tryed God: DependanceIf hereafter the tyde of victorie ſhall turn again, and you ſhall be brought back ſomewhat neer your old low condition, yet I beſeech you remember this very day, in which you are to give thanks for five victories at once: Remember when you are in that low eſtate, that there was a day when God ſerved you in with five pheaſants in a diſh, 1 S…m. 17.37. 2 Cor. 1.10.with a feaſt of fat things: He is ſtill the ſame, and his yeares doe not faile.
Secondly, let theſe victories and ſalvations improve us in love and prayer: Love and Prayer. Pſal 116.1, 2.I love the Lord, becauſe he hath heard my voice, and ſupplications: I will call upon him ſo long as I live.
Thirdly, let them improve holineſſe in our converſations: Holineſſe. Pſal 50. ult.to offer thanks and praiſe, and to order our converſations aright: they may not be ſeperated, becauſe God hath joyned them together; Obad. 17.VponUpon mount Sion there ſhall be deliverances, and there ſhall be holineſſe; or, they ſhall eſcape, and they ſhall be holy.
Fourthly, Self-denyallin humilitie, and ſelfe denyall: Thus did mercy worke with Jacob, I am leſſe (ſaith …ee, Gen. 32.9, 10when hee was greateſt in eſtate) then the leaſt of all the mercy, and of all the truth, that thou haſt ſhewed to thy ſervant.
Nay, good old David, 2 Sam. 7.18, 19.when God had loaded him with benefits, hee goes in, and as if hee were not able to ſtand under the mercies promiſed, hee ſits before the Lord, and there his heart runnes abroad as melting waxe in his boſome, in a thankfull, humble acknowledgement, What am I? and what is my fathers houſe, that thou haſt brought me hitherto?
Laſtly, let it improve us in holy activity for God: Hee is my God, and my fathers God: And what of that? Exod. 15.2.Therefore I will prepare him an habitation. So in another place, I am thy ſervant, and the ſonne of thine handmaid, thou haſt looſed my bonds. I am thy born-ſervant, Pſal. 116.and thy bought-ſervant, and therefore am ready to ſerve thee in righteouſneſſe and holineſſe all the daies of my life. Thus you ſee I have haſted thorow foure ſeverall marks and notes of Gods eſpeciall preſence in a deliverance. There is but one remaining, which I will diſpatch with brevity.
Fifthly, and finally, (to come neareſt to the work of this day) would you know when there is very much of God in a ſalvation or victory, Circumſtantiall impreſſions of God.that accordingly you may be very much in praiſe and rejoycing? It is when a victory carries with it ſome particular circumſtantiall impreſsions of God. We ſay *In Morelibus plus valet circumſtantia quam ſubſtantia.in Morals, that the circumſtance is more then the ſubſtance. So many times in victories, the adjuncts may be more then the matter. The cutting of a ſtone may be more precious than the ſtone it ſelfe: and the ſtamp and workmanſhip of more value then the metall. Theſe holy, divine circumſtances of mercies, are the things that doe ſet them higher or lower in the eye and heart of every prudent, ſpirituall diſcerner; eſpecially when they appeare to be the particular impreſſions of God. I would bring this home to the mercies for which wee bleſſe the Lord this day. And here, to ſhew you the circumſtantiall impreſſions, The occaſions of this Thanksgiving conſidered in theirand foot-ſteps of the Lord, I deſire you,
Firſt, to look upon them in their bulk and quantity.
Secondly, in their parcels and qualities.
Firſt, look on the ſalvations of this day in their bulk and quantity, Quantity.as they doe lie together: And here I deſire you to remember, that this day of Thankſgiving is not like other dayes of this kind; for it is not for one ſingle ſalvation, deliverance, or victory, that you doe bleſſe the Lord this day: nor for one paire of mercies, in the duall: no, nor for a paire of paires; but for an heap, a multitude of victories. I am perſwaded confidently, that ſince our unnaturall diviſions began, you have not had ſo many eminent cauſes of thankſgiving, upon any one day of praiſe and rejoycing; nor upon any Thankſgiving day might you ſo properly have taken up thoſe words of the Pſalmiſt as now, Pſal. 68.19.Bleſſed be the Lord who daily loads us with his benefits, even the God of our ſalvation, Selah. And therefore the work of this day would require the skill of the Maſter of the muſick; as in the Title of that Pſalme.
The Papiſts talk carnally, and ſuperſtitiouſly very much about the five wounds of Chriſt: and you know what *King of Portugali.King it is that accounts it a great deale of honour to carry thoſe five wounds in his Armes: Sure I am, you are to bleſſe the Lord for no leſſe then five ſeverall healings and deliverances this day; yea, for five compleat Victories; and every victory is doubly as much again as a deliverance. Therefore you have now five dayes works to doe in one.
Shall I count the number of them? You heard ſomething this way to day already: But I ſhall ſpeak onelyonly of this dayes mercies.
Remember Scarborough; remember that of Wales; remember Bridgewater; remember Bath; remember Sherborne. Lo, a whole handfull of mercies; indeed, for every finger a ſeverall merciemercy. The Lord hath deſerved our hearts-full of thankfulneſſe this day.
Certainly, the firſt-fruits of the Weſt doe come-in (me thinks) as the firſt-fruits of Canaan did; Num. 13.23, 24.not ſingly, and by units; but as the grapes of Eſhcol, by loading cluſters. It is a ſeries, a chaine, a ſtreame of victories that the Lord hath given us of late: hee ſeems to faſten victories to our Armies.
I remember it is ſaid of the Athenians, Pauſanias.that in a politique kind of fancy they made the Image of their Goddeſſe [foreign] Victory, without wings, whereas other people did paint her winged. Their reaſon was, that ſhee might ſtay with their Armies, and not fly over to the enemies ſide. Certainly, God hath given you ſuch an unwinged Victoria, as flyes not off from your Armies. Shee ſeems to have arms indeed, for ſhee fights for you; and to have legges, for ſhee followes your Camps; but is without wings, being fixed and dwelling amongſt us, ever ſince this new deſpiſed Modell went forth to battell. And ſo faſt doth one victory tread upon the heeles of another, that as one ſaid wittily, (O let us ſpeak it humbly) The noble Generall ſeemes to have taken the worke of this warre (to doe) not by the day, but at a task.
Now they ſay of Phyſick, (Honourable and Beloved) that though it be weak in quality, yet if it be much in quantity it will work even upon a flat and dull conſtitution: Doe but conſider this great quantity of theſe your mercies.
But the qualities of them ſhould be yet more effectuall, Quality: atas they have the impreſsions of God upon them. Next therefore let us conſider them in their parcels and qualities. Shall I take them abroad?
Firſt of all, 1. Scarborough.there is that Northerne Castle, that ſo long, and often hath been attempted, and tampered withall, but all in vaine: A Caſtle that was a kind of Amphibion; a Monſter, that offended us as well by ſea as by land; and like a Crocadile, preyed upon us in both elements. This conſideration ſhould make the mercy double in our eſteeme, (and as I may ſay) a two-handed-mercy: behold this is now given up into your hands; and with it, that great Apoſtate of the North, who is paid home (Ahablike) in that place where hee ſinned.
Secondly, 2. Haverford-Weſt.there is a field victory given you too, that the Lord might appeare to be the God of the mountaines as well as of the valleys, in the field as well as in the City: a field-victory at Haverford-Weſt in Wales. But when, and how was that beſtowed? Marke the time and manner in which that blow was given: the Lord did cut them in a dangerous, unſeaſonable ſeaſon. There is great difference between the cuts that hee gives to his enemies, and to his people: The one is when the ſap is downe, and ſo is rather a pruning then a felling; and ſuch have been the former cuts which in mercifull juſtice hee hath ſometimes given your Armies. But the Lord gives the enemy a cut when the ſap is up, when they are riſing, growing, and gathering; and when a cut will undoe them, then God provides to give them a blow. And ſuch was that ſtroake, or wound in Wales. Deut. 32.35.Their feet ſhall ſlide in due time, faith M…ſes, concerning the Churches enemies, in his Swan-like ſong: In due time; when is that? When they are at top. Hee doth oftentimes ſuffer the enemy to climbe higher, and yet higher, and wee ſtand wondering what hee means in letting him to goe up another, —Tolluntur in altum ut lapſu graviore ruant. Claud.and yet another round of proſperity, and preferment! have patience man, hee is not high enough yet to break his neck: Therefore the Lord ſuffers them to climbe, and climbe, and climbe againe; but tarry a while (I ſay) and thou ſhalt ſee when hee is high enough to break his neck, that his feet ſhall ſlide in due time.
But thirdly, ſhall I open the principall Cabinet for you? (beſides the Northerne mercy, In the Weſt, theſe,and that of Wales) the greateſt cauſes of this dayes thankſgiving, are your victories in the Weſt. Victories in the Weſt? Harke, how Paradox-like it ſounds! this is like the newes of * Joſephs life and preferment to hopeleſſe Jacob, upon which wee read, Jacobs heart fainted; Gen. 45.26.for hee believed them not. It is as Joſephs waggons, Verſ. 27, 28.at ſight of which, the ſpirit of Jacob revived, and Iſrael ſaid, It is enough: So ſay I, It is enough, the Weſt (my mother) is yet alive; O that I could goe and ſee it before I dye. O that ſad ſyllable [the Weſt] a Country ſo helpleſſe, and hopeleſſe, that the enemy thought it a kind of charmed or enchanted parcell of ground, too hot for any Parliamentary forces to ſtand upon.
The West, that heretofore hath been as Nazareth, as the Mountaines of Gilboa, as a Golgotha to other parts. What! and is there now good (newes) out of Nazareth? Is there ſome dew of comfort upon Mount Gilboa? Doe the drie bones of Golgotha begin to heare a noyſe, Ezek …7.7, 8, &c.and come together, bone to his bone? doe they live and ſtand up upon their feet, a great Armie? O my ſoule, they are praiſing the Lord for Three Weſterne victories this day! Oh, how willingly could I here fall to ſinging of thoſe verſes of Hannahs ſong, 1 Sam. 2. v. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.they are exceeding proper to this day, with relation to theſe Weſterne mercies.
But I would draw nearer, and ſee this great ſight more particularly, this burning buſh that is not conſumed. There are no leſſe then two of the five Weſterne Counties reduced by theſe victories; and in theſe two, a City, a Town, a Caſtle taken-in; can you reckon up more ſorts? Let us ſeriouſly view all theſe.
Firſt, Bath.the City of Bath is the City of waters: And in the taking-in thereof, the Lord ſhewed you how eaſily hee could take a City. For there the God of ſpirits caſting a damp upon the ſpirits of the men which ſhould have been the defendants, they were not Maſters of their owne courage, an Ignis fatuus was enough to ſtorme them; for upon the ſight (it ſeemes) of a blaze, they ſent out for conditions of peace. So that upon the gates of that City the Generall might properly write, (as you heard to day). [Veni, vidi, vici,] I came, I ſaw, I overcame. Thus the greateſt of thoſe three places, the City, was moſt eaſily taken-in.
But ſecondly, Bridgewater.the Towne of Bridge-water was a place as fully ſtrengthened as the Enemies themſelves could deſire. They had notice enough (Gods providence ſo diſpoſing) to provide themſelves with men, armes, fortifications, ammunitions, treaſure, victuals, all things; and it ſeemes they had accordingly taken their ſeaſon; for the greateſt birds in that County, whoſe condition was moſt deſperate, betook themſelves to that Town, as conceiving it their moſt impregnable Fortreſſe, their beſt Aſylum.
This place is ſummoned, but they muſt not yield, becauſe the Lord would ſhew us here how hardly hee could take-in a Town, as hee had ſhewed us in Bath, how eaſily hee could doe it: And becauſe it was not ſafe for us to let theſe men goe, therefore that enemy muſt take a courſe that wee ſhall be ſure to make them Priſoners; they will be taken by ſtorm. Well, ſtormed they are, through fire and water; and when they had brought themſelves to a deſperate condition, that nothing but meere mercy could be hoped for, then they muſt give up themſelves, becauſe it was neceſſary for us to take them Priſoners. And mark here (in the cloſe) the different diſpenſations of Providence, fire-bals could not burne in Lyme, but they can burne at Bridgewater.
Thirdly, Sherborne.(finally) there is a Castle taken-in too, yea, the Caſtle of Sherborne: O that firſt Weſterne neſt of the Cockatrices egges, the cradle of Cavalieriſme, the very bagge of the Weſtern Impoſthume; now I hope the bagge is plucked out: The ſoare gathered againe the laſt time, becauſe onelyonly the Impoſthumation was then let-out, but the bagge it ſelfe was not taken away; and therefore a company of Club-men, (Neuters for their matter, acted by Malignants for their forme) were now gathered together thereabouts, to have hatched a ſecond Warre.
This Sherborne Caſtle was the very *Judg. 20.14.Gibeah of of the Weſt; the firſt place that durſt to hold forth its defiance of the Aſſembly of Iſrael, in defence of thoſe Delinquents that had raviſhed Religion, and Juſtice: and the Neutrall Club-men thought now to make it their Succoth, Judg. 8.6, 8.and Penuel, in which they might confide, and ſo denied reliefe to the Armies of Iſrael. But behold this Caſtle is alſo ſtormed, and taken, and that upon the old termes; becauſe here were as dangerous birds as in Bridgewater. All theſe have yielded upon the Syrian terms too, martching out as Benhadads Meſſengers came to the King of Iſrael, even with roaps about their necks, and ſack-cloth on their loynes, 1 Kin. 20.32.and with the ſame voice in their mouths, Wee pray thee let us live.
What ſhall I ſay? If I ſhould turne this Feaſt into a Faſt, by ſpeaking away both the day and my ſpirits, yet ſhould I not be able to unkernell this five-fold crop, or cluſter of victories. OnelyOnly let me intreat you, in the feare of God, to lay all theſe things together, and then reſolve whether it ought not to be ſaid in this day, Lo, this is our God, wee have waited for him, and hee will ſave us: This is the Lord, wee have waited for him, wee will be glad and rejoyce in his ſalvation.
FINIS.
End of the text · John Bond, A Dawning in the West (1645)