Gods Presence with a People the Spring of their Prosperity, Sermon

Gods Presence with a People the Spring of their Prosperity · Sermon

p. 1A Sermon Preached to the PARLIAMENT of England, at their Publick Faſt, held the 30. of Octob. 1656.

2 CHRON. 15. 2.

And he went out to meet Aſa, and ſaid unto him; Heare ye mee Aſa, and all Judah and Benjamin, the Lord is with you, while ye be with him: and if ye ſeek him, he will be found of you; But if ye forſake him, he will forſake you.

IT will not, I am ſure, ſeem ſtrange to any, that I have taken a Text to Preach on in a Day of Humiliation, out of a Thankſgiving Sermon, ſuch as this diſcourſe of Azariah ſeems to be; if they ſhall but conſider the ſuitableneſſe of the Inſtruction given therein, to any great and ſolemn occaſion, whether of Humiliation, or rejoycing. The words indeed are the ſumme of all directions that in ſuch Caſes can be given; the ſtandard of all Rules, and Exhortations, wherein any Nation, or people in any Condition are, or may be Concerned, ſo plainly meaſuring out our fate and lot, the Event, p. 2and Iſſue of our Affairs, with all the great undertaking of the people of God in this Nation, that of themſelves I hope they will make ſome paſſage to the hearts of them, to whom the Inferences from them, ſhall this day be applyed.

In the foregoing Chapter, we hauehave an account of a great victory that Aſa, and the people of Judah fighting in faith, and with prayer obtained againſt the huge hoſt of the Aethiopians, with the abundant ſpoyles which they took, and carried away thereupon.

In their Triumphant return to Hieruſalem, the ſpirit of God ſtirs up a Prophet to goe out, and meet them, to give them an account of the riſe, and cauſe of their ſucceſs, and direction for their future deportment under the injoyment of ſuch mercies and deliverances.

The Lord knows how apt even the beſt of men, are to forget the spring of their mercies; how negligent in making ſuitable returns by a due improvement of the advantages put into their hands, unto the Lord of all mercies. Therefore are they in all ſeaſons to be minded of their proper intereſt, and duty; This is done in my Text to Aſa and Judah by Oded, and I deſire in my Sermon, that it may with the ſame ſpirit, and the ſame ſucceſs, be done by me unto you.

The words I intend principally to inſiſt on, having the ſame thing for ſubſtance three times repeated in them, the opening of the firſt clauſe with the general tendency of the whole, will ſuffice as to their Expoſition, and the grounding of that general propoſition which I ſhall improve. Two things are then principally to be inquired into.

p. 3Firſt, what it is for God to be with any people. Secondly, 1.what it is for a people to be, or abide with, God; and according to the Analogie of theſe two the following Aſſertions of ſeeking the Lord, and forſaking him will be eaſily underſtood. For though the words differ in expreſſion, yet they are all of the ſame way of Aſſertion: They are 3, hypothetical propoſitions, or promiſſory aſſertions on ſuppoſition. If you abide with the Lord, he will be with you, if you ſeek the Lord, he will be found of you, if you forſake the Lord, he will forſake you: The ſame matter is trebled for the fuller and ſurer confirmation of the thing Aſſerted. Only whereas the laſt propoſition ſuppoſeth a thing poſſible, namely that they might forſake the Lord; the firſt ſuppoſes a thing preſent, and therefore it is ſo expreſſed, whilſt you are with him; becauſe they had abode with God in their late war and triall.

Before I enter upon the opening of the words themſelves, I cannot paſs by the Earneſt Preface of the Prophet; Hear ye me O Aſa: he ſaw the people upon their ſucceſs, taken up with many thoughts, thinking of many buſineſſes, full of many contrivances, one imagening one thing, another another; all of them (it may be) how they ſhould uſe and improve their peace, and ſucceſs to their Advantage, Intereſt, Profit, or Security. Or the Princes, and Rulers, as it is probable, and uſual in ſuch caſes might be conſidering how to carry on their victory, how to make the beſt advantage of it, in their dealing with Neighbour Princes, and Nations, in making peace or warr. In the midſt of theſe thoughts, the Prophet meets them and diverts them with all Earneſtneſs, to things quite of another nature, and of p. 4unſpeakably greater importance and concernment to them. Here ye me ſaith he; it is not your own Counſel nor your own valour, that hath brought about this great work, this mighty victory; the Lord himſelf hath done it, by his preſence with you. It is not of any concernment unto you, what other Nations do, or may do, but the preſence of God Concerns you alone to look after. The great concernment of any Obs.People or Nation, is to know, that all their proſperity is from the preſence of God amongſt them, and to attend to that which will give continuance thereunto. You may tire your ſelves in the imaginations and contrivances of your own hearts, and lay out your thoughts and time about things that will not profit, nor advantage you, this is your intereſt, this is your concernment: Hear ye me Aſa, and all Judah and Benjamin. Of this propoſition afterwards.

For the words themſelves, the firſt thing propoſed to be inquired into for their explanation is this; what it is for God to be with a people? God may be ſaid to be with men, or preſent with them in ſundry reſpects.

Firſt, he may be ſaid to be with them in reſpect 1.of the omnipreſence of his Eſſence; ſo he is naturally, and neceſſarily preſent with all creatures; indiſtant from them, preſent with them. The ubiquity and immenſity of his Eſſence, will not allow that he ſhould be diſtant from any thing to which he hath given a beeing. The heavens, even the heaven of heavens cannot contain him. 1 Kings 8. 27. Doth he not fill heaven and earth? Is he a God at hand only, and not afar off, as to the ends of the Earth? This preſence of God with all things David emphatically declares. Pſal. 139. 7, 8, 9, 10, 11, 12. But it is not that, that is here intended: that is univerſal to all Creatures, p. 5natural, and neceſſary, this eſpecial to ſome, voluntary, and of mercy; that of nature and eſſence, this of Will and Operation.

Secondly, God may be ſaid to be with one in reſpect 2.of perſonal union, ſo he was with, and only with the man Chriſt Jeſus. Acts 10. 38. foreign. God was with him, that is, in perſonal union; the humane nature being taken into ſubſiſtence with the ſon of God.

Thirdly, God is preſent, or with any in reſpect of 3.the Covenant of Grace. He is with them to be their God in Covenant, the Tenor whereof is, that he will not leave them, nor ſhall they forſake him, he will be for them, and they ſhall be for him, and not for another. He is with them for all the ends of mercy, love, kindneſs, pardon, ſalvation, that are propoſed, and exhibited in it: But neither is this the preſence of God here intended, though this be ſomething that flows from it, and does attend it: for,

Firſt, that preſence of God with his people hath 1.not ſuch a conditional eſtabliſhment, as this here mentioned: it ſtands on other terms, and better ſecurity than that here propoſed; it hath received an Eternal ratification in the bloud of Chriſt; is founded in the immutable purpoſe of Grace, and is not left to the conditionality here expreſſed, as we ſhall ſee afterwards.

Secondly, the preſence here mentioned, reſpects 2.the whole body of the people; all Judah and Benjamin in their national ſtate, and conſideration, unto whom, as ſuch, the effectual Covenant of grace was never extended; For they were not all Iſrael who were of Iſrael.

Thirdly, the preſence here promiſed reſpects immediately p. 63.the peculiar end of bleſſing the whole people with ſucceſs in their wars and undertakings; ſo the occaſion of the words, and the Context, with regard to the following diſcourſe do undeniably evince; It is not then this preſence of God only that is intended, though, as it will afterward appear, it is not to be ſeparated from it.

Fourthly, there is a preſence of God in reſpect of 4.providential diſpenſations, and this is twofold.

Firſt, General; Ordering, diſpoſing, guiding, 1.ruling all things, according to his own wiſdome, by his own power, unto his own glory; Thus he is alſo preſent with all the world; He diſpoſes of all the affairs of all the ſons of men as he pleaſeth; ſets up one and pulls down another: changes times, ſeaſons, Kingdoms, bounds of Nations, as ſeems good to him. The help that is given to any he doth it himſelf. The ſhields of the Earth belong unto God; He works deliverance in the Earth, even among them that knows him not.

And the Evills, deſolations and deſtruction, that the Earth is full of, are but the effects of his wrath and Indignation, revealing its ſelf againſt the ungodlineſs of men. He is thus preſent with every perſon in the world, holds his breath, and all his wayes in his hand; diſpoſes of his life, death, and all his concernments, as he pleaſeth: He is preſent in all Nations, to ſet them up, pluck them down, alter, turne, change, weaken, eſtabliſh, ſtrengthen, enlarge their bounds as he ſees good; and the day is comming, when all his works will praiſe him: Neither is this here intended: It is neceſſary, and belongs to God, as God; and cannot be promiſed to any; It is a branch of Gods naturall dominion, that every Creature be ruled and p. 7diſpoſed of, agreeably to its nature, unto the end whereunto it is appointed.

Secondly ſpeciall; attended with peculiar love, favour, 2.good will; ſpeciall care towards them, with whom he is ſo preſent: Soe Abimelech obſerved that he was with Abraham. Gen. 21. 22. God is with thee in all that thou doeſt: with thee, to guide thee, bleſſe thee, preſerve thee, as we ſhall ſee afterwards: So he promiſed to be with Joſhua, Chap. 1. 5. and ſo he was with Gideon. Judges 6. 12. to bleſſe him in his great undertaking; and ſo with Jeremie, Chap. 15. 20. This is fully expreſſed Eſa. 43. 1, 2, 3. I have redeemed thee, I have called thee by thy Name, thou art mine: when thou paſſeſt thorow the water, I will be with thee, and thorow the rivers, they ſhall not overflow thee; and this is the preſence of God here intimated; his preſence with the People, as to ſpeciall providentiall diſpenſations, as is manifeſt from the whole diſcourſe of the Prophet; and wherein this conſiſts, ſhall be afterwards at large declared.

Secondly, What is a Peoples abiding with God? 2.There is a twofold abiding with God.

Firſt, In perſonall obedience, according to the tenor 1.of the Covenant, This is not here intended, but ſuppoſed: There is no abiding in any thing with God, where there is not an abiding in this thing: yet this, as I ſaid, is not here principally intended, but ſuppoſed, ſomething further is intended: for as hath been declared, it is National work, and Nationall abiding, that is intended; ſo that

Secondly, There is an abiding with God in Nationall 2.Adminiſtrations: this is a fruit of the other, in thoſe who are called to them; And that this is principally here intended, is evident, from that uſe that p. 8Aſa made of this Information, and Exhortation of the Prophet: He did not onelyonly look to his perſonall walking thereupon; but alſo immediately ſet upon the work of ordering the whole affairs of the Kingdom; ſo as God might be glorified thereby; how this may be effected ſhall at large afterward be declared; what hath already been ſpoken may ſuffice for a foundation of that propoſition, which I ſhall this day inſiſt upon: and it is this. The preſence Ob.of God with a people in ſpecial providential diſpenſations for their good, depends on their obediential preſence with him, in national adminiſtrations to his Glory: The Lord is with you, whilſt you are with him.

For the Explication of this propoſition ſome few things are to be premiſed.

Firſt, the preſence of God with his people, as to 1.ſpecial grace in the Covenant; and his preſence with them, as to ſpecial aſſiſtance in providence, proceed on very different accounts.

Firſt, they have a very different Riſe: the foundation, 1.and principal Law of ſpecial grace diſpenſed in the Covenant is this; that ſome ſinned, and another was puniſhed. So it is laid down expreſly Iſa. 53. 6. All we like ſheep have gone aſtray, we have turned every one to his own way, and the Lord hath made to meet on him the iniquity of us all 2 Cor. 5. 21. He was made ſin for us, that we might become the righteouſneſs of God in him. Gal. 3. 13. 14. a Curſe for us that the bleſſing of faithful Abraham might come on them that beleeve. 1 Pet. 2. 24. This is the great and ſoveraign principle of the Covenant of Grace, that a Commutation ſhould be made of perſons, as to puniſhments, and rewards; that ſinners ſhould be provided of a ſubſtitute; one that ſhould undergoe the p. 9puniſhment due to them, that they might goe free and procure a reward for them who could procure none for themſelves.

Now the Supreme, and ſoveraign Law of providential diſpenſations is utterly divers and alien from this of the Covenant of grace. This you have aſſerted Ezek. 18. 20. The ſoul that ſinneth it ſhall die: one ſhall not bear the iniquity of another: the righteouſneſs of the righteous ſhall be upon him, and the wickedneſs of the wicked ſhall be upon him: Take this for a Law of Univerſal Right and indiſpenſable, extend it to the Covenant of Grace, and it is abſolutely Excluſive of the Subſtitution and ſatisfaction of Chriſt. But it is the Ground, Rule, and Law, of providential diſpenſations, that God is there treating about; and vindicating his dealing with any people as to his preſence with them, and acting towards them therein; which is divers, as you ſee from the foundation of the Covenant before mentioned.

Secondly, As the foundations are divers, ſo is the 2.Rule of their Continuance. What is the Rule and meaſure of Gods continuance with his people in the Covenant of Grace? plainly this; that he will never forſake them; and on that account will take care that they ſhall never forſake him, but abide with him for ever. It is not whilſt they do ſo, and ſo, he will abide with them, and when they Ceaſe ſo to doe, he will forſake them, as to his foederal and Covenant preſence: there is not ſuch a ſandie foundation left us, of our abiding with God in Chriſt. See the tenor of the Covenant, Jer. 31. 33. Chap. 32. 38, 39, 40. The ſum is, that God will be with them, and take care that they alwayes abide with him; and therefore hath he provided for all interveniences imaginable, p. 10that nothing ſhall violate this Union: God lays his unchangableneſs as the foundation of the Covenant, Mal. 3. 6. and he therein makes us unchangable; not abſolutely ſo, for we change every moment; but with reſpect to the termes and bounds of the Covenant; He hath undertaken, that we ſhall never leave him. The Law of Gods preſence in reſpect of providential diſpenſations, and all ſpecial priviledges attending it, is quite of another importance: it is purely conditional, as you may ſee in my Text. The tenor of it is expreſſed to the height: 1 Sam. 2. 30. I ſaid indeed that thy houſe and the houſe of thy Father ſhould walk before me for ever: but now the Lord ſaith, that be farr from me, for them that honour me, I will honour, and they that deſpiſe me ſhall be lightly eſteemed. Here is no alteration of Counſel, or purpoſe in God: but meerly an explanation of the Rule, Law, and Tenor of providential diſpenſations; no interpretation of the Covenant of Grace; Eli held not the prieſthood by that Covenant; but an explication of the tenor of a priviledge given in eſpecial providence. Pſal. 89. 32, 33. Hence is that variety of Gods dealings with men mentioned in the Scripture which yet are alwayes righteous, according to one or other of theſe Rules, and Laws. Iſa. 43. 23. 24. ſays God of his people; Thou haſt not called upon me, O Jacob, but thou haſt been weary of me, O Iſrael. Thou haſt not brought me the ſmall cattel of thy burnt-offerings, neither haſt thou honoured me with thy ſacrifices: Thou haſt bought me no ſweet cane with money, neither haſt thou filled me with the fat of thy ſacrifices: but thou haſt made me to ſerve with thy ſins, thou haſt wearied me with thy iniquities. What then ſhall be done with this people? depart from them, deſtroy them, let them dye; No, p. 11verſe 25. I, even I am he that blotteth out thy tranſgreſſions for mine own ſake, and will not remember thy ſins. So alſo Chap. 57. ver. 17. For the iniquity of his covetouſneſs I was wroth, and ſmote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. Surely now God will utterly conſume them, root, and branch, as perſons incorrigible, and irrecoverable: No, the Caſe is quite otherwiſe verſes 18, 19. I have ſeen his way, and will heal him, I will lead him alſo and reſtore comfort to him: I will pity him, pardon him, ſave, ſanctify him, and fill him with Conſolation. Goe now to Ezekiel Chap. 33. 18. When the righteous turns from his righteouſneſs; what then? God will heal him and reſtore comforts unto him, as it was in the places before mentioned. Noe, Noe! He ſhall die; he ſhall be cut off: what is the reaſon of this diverſity? Why! in the firſt place God ſpeaks of his dealings unto their ſouls as to his Covenant of Grace, and all the mercies of it; in this laſt, as to his dealing with their perſons, and their outward concernments, in the diſpenſations of his providence. And the not heeding hereof hath made ſome pronounce inconſiderately, the Covenant of Grace to be meerely conditional; becauſe they finde many mercies, and priviledges ſpoken of under ſuch a Notion; not conſidering that all thoſe propoſals belong to the Law of outward providence, and not to the nature of the Covenant of promiſe eſtabliſhed in the bloud of Chriſt. And unleſs this be allowed, nothing can be more contrary to my Text, than that promiſe, and (ſuch as that) which we have Iſa. 54. 9. where proviſion is made for Gods abiding with his people notwithſtanding all their backſlidings, and provocations, which he will ſo far heal, as that he may not p. 12forſake them; and this is firſtly to be obſerved, that we doe not in the conſideration of Gods preſence and withdrawings, as to providential diſpenſations, caſt any reflection on the ſtability, and unchangableneſs of the Covenant of Grace. David hath fully ſtated this buſineſs 2 Sam. 23. 5. ſaith he, Although my houſe be not ſo with God, yet he hath made with me an everlaſting Covenant, ordered in all things and ſure, for this is all my ſalvation, and all my deſire, although he make it not to grow: David had a promiſe for the proſperity of his houſe: he had alſo an ingagement of the ſure mercies of the Covenant. The different tenour of theſe engagements, as to their ſucceſs and eſtabliſhment, he gives us this account of. The Covenant is abſolute and unchangable, that is, ordered in all things and ſure: the proſperity of his houſe depends on another Law and Rule, that is, ſubject to Aleration.

Secondly, Obſerve the nature of this dependance 2.of Gods preſence on our abiding with him: it doth not depend upon it, as the Effect upon its proper cauſe, as though it were procured by it, merited by it; we enjoy not the leaſt morſel of bread on any ſuch account, much leſs ſuch eminent priviledges as attend Gods ſpecial providential preſence; we deſerve nothing at the hand of God, and therefore if he ſhould take us in the middeſt of the choyſeſt obedience, and fill us with the fierceſt of miſeries, he did us no wrong; and therefore the Lord does ſo deal ſometimes with his; and that not only with particular perſons, as in the caſe of Job, but alſo with his people in general, as Pſal, 44. 17, 18, 19. All this is come upon us, yet have we not forgotten thee, neither have we dealt falſely in thy Covenant. Our heart is not turned back, neither have our ſteps declined from thy p. 13way. Though thou haſt ſore broken us in the place of Dragons, and covered us with the ſhadow of death. Though he requires our duty at our hands, yet he is not tyed to any ſuch preſent reward. This is all: it ordinarily depends upon it as a Conſequent upon an Antecedent, which allows an interpoſition of grace, and mercy, as Nehemioh 9. 19. Nevertheleſſe thou being mercifull for ſookeſt them not; ſo elſewhere, that good man prayes remember me for good, and ſpare me according to the multitude of thy Mercies: For the glory of his righteouſneſſe, and of his wayes in the world, God hath Ordered, that his people ſhall walk with him, when he abides eminently and conſpicuouſly in a ſpeciall manner with them.

Thirdly, Obſerve, that our abiding with God, even in 3.Nationall adminiſtrations, is the proper Effect of his preſence with us in Covenant diſpenſations; ſo that all in the Iſſue is of mere Mercy, and grace; though the Condition ſeems to be impoſed on us, yet it is from him alone that we have ſtrength for its performance. It is in this, and ſuch like caſes, as David ſaid it was with them, at their dedicating their ſilver, and gold for the building of the Temple; foreign, of thine own, Lord have we given unto thee; we doe but returne him his own, we give him but the fruits of his own grace, and without it, we can make no returne what ever.

Theſe things being premis'd, I ſhall give the propoſition ſome Confirmation, and ſo deſcend to the due improvement of it.

I ſuppoſe I need not goe for proof, beyond the obſervation of the conſtant tenor of Gods Proceedings with his People of old. When did he not deale thus with them? what inſtance can be given of tranſgreſſing p. 14this Rule? Is the whole story of the Nation of the Jewes, any thing but the illuſtration of this propoſition; ſome ruled well, and ſought the Lord, and the Lord was with them; and proſpered them in all their wayes; ſome fell from him, and walked according to their owne imaginations, and the Lord cut them ſhort on that account. Yea, ſometimes the ſame man, as Solomon, Aſa, Uzziah, experienced both theſe ſtates, and conditions. Hath not the ſtate of all nations, ſince they came into the power of men profeſsing the knowledge of him, been the ſame? look on the Roman Empire, did it not flouriſh under the hand of men who rul'd with God, and were faithfull with the Saints? Is not the preſent diſtraction of it under the fury and cruelty of Turke and Pope, the Iſſue of the violence, unrighteouſneſſe, Idolatry, Luxury and perſecution of ill Governours? Doth not the Demonſtration of all Gods people in the world, the conſideration whereof in particular, might be inſiſted on as the Ground and Reaſon of the Truth inſiſted on, require that it ſhould be thus? Leviticus 26. and almoſt the whole Book of Deutronomy, are Sermons on this Text, and every verſe almoſt in them, would afford a new confirmation of the truth in hand, I ſhall need rather then to Caution from miſtakes, then further to Confirme the Propoſition. For this end, take theſe enſuing Obſervations.

Firſt, all outward flouriſhing, or proſperitie of 1.a People, doth not alwayes argue the ſpeciall preſence of God with them. There are ſundry things required to make ſucceſs and proſperitie an Evidence of the preſence of God.

Firſt, That the People themſelves proſpered, bee 1.his People, his peculiar. How many wicked nations are p. 15there in the world, that for a long ſeaſon, have received bleſſings (as it were) and ſucceſſe in their undertakings? Is the Lord amongſt them by his ſpecial preſence? not at all: He is uſing them indeed for his own end, and purpoſes, to breake others, or fill up the meaſure of their own iniquities; that their deſtruction may be an evident demonſtration of his vengeance, and righteous Judgements to all the World, but preſent with them in the ſenſe contended about; he is not. The caſe is ſtated. Hab. 1. 2. as you may ſee in thoſe Chapters at large. It is the ſame caſe with the Antichriſtian, and Mahumetan Nations in the world at this day: Their proſperity is no evidence of Gods preſence, becauſe themſelves are his enemies. Other bottomes, reaſons, and grounds there are of their ſucceſſes; Gods owning of them, is none of them.

Secondly, That the whole worke be good, and 2.have a tendency to Gods glory; wherein they are engaged. Davids Counſel for the killing of Uriah proſpered, and took effect, yet was not God with him therein; the work ingaged in, muſt be according to his minde: and

Thirdly, made uſeful and ſubſervient to his glory: 3.when the hearts of a people can ſecure themſelves in theſe things, then may they rejoyce in their proſperity, as a pledge of Gods preſence with them.

Secondly, Even great Afflictions, eminent diſtreſſes 2.long perplexities, may have a conſiſtency with Gods special preſence; Though the wheele goes on, yet it may have a croſs wheele in it, that may cauſe rubs and diſturbances. The Rule of Gods acting in his preſence, is his own wiſdome, and our good in the Iſſue, not our partial ſelf-deſtroying deſires. Had p. 16the beſt people in the world, all their own deſires, they would be every way ruined. When God is nigh to us he knows what is beſt for us. Security from deſtroying evils, not trying evils, he gives to them with whom he is.

And this is all that I ſhall offer for the Explication, Confirmation, and Cautioning of the propoſition inſiſted on, what remains further to be opened, will fall in under the Uſes of it: which now enſue.

This ſpecial preſence of God, being (as you have Uſe 1.heard) the great and only concernment of any people, the tenure, or condition thereof being our abiding with him, let our firſt Uſe be to inſtruct us particularly.

Firſt, what this ſpecial preſence of God is, and 1.wherein it doth conſiſt.

Secondly, what it is for us to abide with God, 2.ſo as we may enjoy it. For the full diſcovery of the firſt, I ſhall conſider it in that eminent inſtance, wherein of old he did grant his preſence to his people. The bottome of that ſtupendous undertaking of the Iſraelites in leaving Egypt, and journeying through the wilderneſs into Canaan, lay in the promiſe of this preſence of God with them: Exod. 7. 10, 11, 12, On this one conſideration, their whole undertaking and affair turned; to this iſſue it is put by Moſes Exod. 33. 15. If thy preſence goe not with us, carry us up not hence. They will not move one step without him; and with him they care not whither they goe. Now this preſence of God with them, Symbolically did conſiſt in, or rather was repreſented by, two things:

Firſt, the pillar of the cloud, and fire which was 1.with them ordinarily.

p. 17Secondly, the Appearance of his Glory which they en-joyed on extraordinary Occaſions.

The firſt, with the firſt uſe of it is mentioned Exod. 2.13. 21, 22. And the Lord went before them by day in the pillar of a cloud, to lead them in the way, and by night in a pillar of fire to give them light, to goe by day and night: he took not away the pillar of the cloud by day; nor the pillar of fire by night, from before the people.

There is mention here, as if it were of two pillars, one by day, and another by night, but it ſeems to have been the ſame pillar with ſeveral properties: for Chap. 14. 19, 20. the ſame pillar at the ſame time, performs both theſe offices, in reſpect of ſeveral perſons; to ſome it was on the one ſide a cloud, and darkneſs, to others bright, and ſhining as fire. The pillar of the cloud went from before their face, and ſtood behinde them; and it came between the Camp of the Egyptians, and the Camp of Iſrael, and it was a cloud of darkneſſe to them, and it gave light by night to theſe.

After this when the Arke was made, and the Tabernacle erected, this cloud, which untill then, went before the Camp, came, and covered the Tabernacle night and day, as it ſtood in the midſt of the Camp, or the Congregation; as a cloud it was by day and as a pillar of fire by night. Exod. 40. 34, 35, 36, 37, 38. and there it continued with the people all the while they were in the wilderneſs. Nehem. 9. 19. This being the firſt eminent pledge of the preſence of God, with that people, let us conſider what was indulged or granted to them thereby.

Firſt, they had hereby conſtant direction in all their 1.journeyings, and undertakings, they were by this pillar directed in their way; ſo at large it is expreſſed p. 18Numbers 10. 33. as alſo Exod. 40. God by this pledge of his preſence, was the beginning of all their reſt, and motion: the guide, and directour of all their undertakings: ſo that they moved, acted, reſted, proceeded, according to his will and Counſel; he guided them by his Eye, and led them by his Counſel. Pſal. 32. 18. Sometimes perhaps they would be forward, they would be up, acting, doing, their hearts are full of deſires; and they are impatient of delay. If it be not according to his minde, he will cauſe a Cloud to abide on their Tabernacle, or their Aſſemblies and meetings; a Cloud that ſhall darken them, and diſtract them in their Conſultations, that they ſhall not be able to take one ſtep forward. Though their deſires be great, their intentions good, yet the cloud ſhall be upon them, and they ſhall not know their way.

Sometimes perhaps they are heavie, fearful, ſlothful, there is a Lion in the way, Gyants are in the land, difficulties, and perplexities lie in the way before them in ſuch and ſuch undertakings, they have no heart to them, the way is long, and perilous, better return than go forward. Would God now have them paſs on, and engage? the cloud ſhall break up, and goe before them, they ſhall ſee ſo far on their way, as to goe forth with chearfulneſs. Only obſerve this! that when the cloud was taken up, they knew they were to goe on in the way wherein they were, and journeyed accordingly; yet they know not whither they ſhould goe, nor what would be the end of their journey: And therefore it is ſaid, that when they journeyed the Arke went before them to ſeek out a reſting place for them Numb. 10. 33. It was carried on, to ſee where the pillar, or cloud of p. 19direction would ſtay, and there they reſted where ever it were. When God gives a people ſo much direction, as that they ſee it is their duty to go on, and to truſt him in ſo doing, though they ſee not the end, nor know what their reſting place will be, yet it is a pledge of Gods preſence with them. I ſuppoſe in your Aſſembly you have had the cloud taken off, as to your engagements in ſome undertakings, concerning which you are to truſt, that the Ark of Gods preſence, the Lord Jeſus Chriſt, will find you out a reſting place, which as yet appears not unto you.

What a full Experience have we had of this kind of proceeding among us? In the laſt Aſſembly of Parliament, How many had no leſs real intentions to be at worke for God, than now? God ſaw that it would not be for the advantage of the people that they ſhould proceed: hence the cloud reſted on that Aſſembly, that they could not ſee how to take one ſtep forward. He was ſtill preſent with us, but it was by a darkning cloud, that we could not journey towards our reſt. Nor is it the will, or counſel of man, but of God, that is to be looked to in theſe things. We now hope the cloud is up, and we are journeying towards our reſt. The Great Angel of his preſence will find a reſt for us in the good providence of God.

This then lies in Gods ſpecial preſence, He is with us to give us direction in all our undertakings; to take away darkneſs, perplexities, difficulties from our Councels, or to cauſe us to reſt and ceaſe from what-ever may come into our hearts, that is not according to his minde; The Lord give us evermore of this his preſence.

p. 20I cannot ſtay to ſhew you the ſeveral wayes whereby God now communicates direction to a people, how he inclines their hearts inſenſibly, yet powerfully; fixes the bent of their ſpirits effectually, (their hearts being in his hand as the rivers of water, which he turns as he pleaſeth,) ſupplys them with reaſonings and conſultations beyond the verge of their own wiſdome, propoſes, occaſions, invitations, provocations; gives them Spirit and courage, beyond their natural frames, and tempers; enlarges them in prayer, or ſhuts them up; makes walls on the one hand, and open pathes on the other, with innumerable ſuch wayes, and means as in his infinite wiſdome he is pleaſed to make effectual for their guidance. It ſuffices, that in the uſe of means, through patience and waiting upon him, they ſhall be directed to that which is pleaſing to him: ſo is he with them.

The ſecond uſe of this pillar was, to give them 2.protection and defence in all their way. So Exod. 14. 19, 20. 24. This protected them from the Egyptians, and from thence God troubled their Enemies; out of the pillar, that is from his eſpecial preſence. This uſe of it is inſiſted on Iſa. 4. 5. 6. The cloud that was as ſmoke by day, and as fire by night; was alſo a ſhadow, a place of refuge, and a covert: in one word: a protection, or a defence.

And this is a ſecond thing, which is in Gods ſpecial preſence; He will protect, or defend them with whom he is ſo preſent. He is their dwelling place, Pſal. 90. then when in this world they had none; their refuge in the time of trouble. So Iſa. 25. 4. 26. 1. 31. 4. promiſes, and inſtances to make this good abound; they are known to all: The time would fail me to inſiſt upon them. I might go over all the Cauſes, p. 21means, and wayes of the fears, dangers, ruines of ſuch a people, and ſhew you how a defence is provided againſt them all.

Are their fears from themſelves, becauſe of their folly, weakneſſe, and diviſion, or from pretended friends, becauſe of their envy and deſertion, or from open enemies; becauſe of their Power, Cruelty, Malice, and Revenge, a defence is provided on every account, heat, raine, tempeſts, ſtormes, adverſitie, proſperitie, all are provided againſt where God is preſent. Iſa. 32. 1, 2. And if any people in the world have experience of this truth, we have it this day. Had not the Lord been with us, who had not deſtroyed us? Enemies, friends, abroad, at home, our own follyes, all, any of them had done the worke, had not the Lord himſelf been with us.

OnelyOnly obſerve, that the preſence of God, as to theſe effects, may ſometimes in ſome perticulars be eclipſed, and the Effects themſelves, for ſome ſeaſon be intangled, though there be not an utter breach between him and his People. How often did the Iſraelites attempt things without his direction? how often did he breake in upon them to their woe and ſorrow? yet for the maine, he forſooke them not, untill the great work intended by them was accompliſhed. Nehem. 9. 19. It is not every intanglement, every diſappointment, every defeat, that argues Gods departure, as to his ſpeciall preſence. It may be good for us ſometimes to be in ſuch a Condition, and then that deſertion that carries into it, is from the preſence of God; We are now grown to that, that if every thing immediately ſurmount not our imagination, ſay ſome, God is gone from them, not becauſe it is ſo, but becauſe they would have it ſo, but he is Mercifull with whom p. 22we have to doe, and will not caſt off his People for ever.

Secondly, The People with whom God was, had 2.the Glory of Jehovah, as a pledge of his preſence with them; this appeared only at extraordinary ſeaſons, ſo it did at the giving of the Law. Exod. 24. 16. ſo alſo at the ſetting up of the Tabernacle. It differed from the cloud, for when the cloud was upon the Tabernacle, the glory of the Lord filled it. It appeared again to to all the People, Levit. 9. 23. I ſhall not now enquire what was this viſible repreſentation of the Majeſtie of God, it ſufficeth as to the purpoſe in hand, that when God gives his preſence to a People, at extraordinary ſeaſons, he affords them extraordinary manifeſtations of his Glory. So in Ezekiels Viſion of thoſe dreadfull wheeles of Providence, the glory of the Lord is ſaid to appeare in the Temple; and as his Eſpeciall preſence departed from the Temple, and the Citie, ſo the glory by ſeverall degrees departed alſo. Chap. 2. 10. 18, 19. Chap. 11. 23.

Eminent, and glorious appearances with, and for a People in extraordinary ſeaſons, is then another thing that accompanies Gods ſpeciall providentiall preſence with them; when they are at an utter loſs in their Counſels, at a ſtand in their Motions, diſappointed in their undertakings, deſerted in their enterpriſes, preſſed on every ſide above meaſure; or called to ſome extraordinary worke, ſo that their Ordinary direction and protection will not carry them on, nor beare them up; then will God relieve them by ſome eſpeciall appearance of his Glory. In the Mount will the Lord be ſeen. This will give a reliefe, when all is at a loſſe. And in this lies the moſt diſcriminating evidence of ſpeciall Providence. Glorious appearances p. 23in great ſtreights are eminent teſtimonies of Gods regard. Could I now inſiſt on ſome of the inſtances, that might be given, of this kind of dealing with us in England, in the purſuit of the Cauſe we have in hand, it would make us aſhamed of all our unworthineſſe, carnall fears, and unbeliefe.

This is the ſecond Evidence of Gods preſence. He is with a People to direct them, to protect, to manifeſt his glory amongſt them; His glory in ballancing the Iſſues of Providence one in reſpect of another; ſo that all ſhall acknowledge that of a truth the Lord is amongſt them. Bleſſed is the People, that is in ſuch a Caſe; yea, bleſſed is the People whoſe God is the Lord. What would you have more? here is eaſe of all cares, a remedy for all ſores, ſecuritie in the midſt of troubles, Reſt, and Peace, and aſſured dwelling places, though the Aſſyrian ſhould bee in the Land.

Thus you ſee what is this great Concernment of any People: Let us now conſider the tenure of this Bleſſedneſs: on what account it is to be obteined, or enjoyed: now this is, our abiding with God; This then is nextly to be conſidered, what it is for a People, what it is for you, and us ſo to abide with God, as that wee may in all our affaires, enjoy his preſence in the wayes before deſcribed.

Now ſomething is hereunto previouſly required: ſomething it conſiſts in.

1. Firſt, That we may abide with God, this is indiſpenſably 1.required? that wee may have Peace with him in Jeſus Chriſt. If we are never with him, we cannot abide with him; no man can abide, where he never comes. The acceptance of our perſons, lies at the bottome of the acceptance of our duties. As the p. 24ſpeciall preſence of God with any, is in, and by Chriſt, and no otherwiſe: ſo is our abiding with God, in, and through him. God with us, is the name of Chriſt: Our beeing with God, is in him who is our Peace. Two cannot walke together, unleſſe they be ſo agreed. Amos. 3. 3. Now becauſe this is not to be expected from all the individualls of a Nation: yet this thing is to be endeavoured.

That the Rulers of it be ſuch as have this Intereſt. I do not diveſt of a ſhare in Government, thoſe who have no ſhare in Chriſt, if lawfully called thereunto. But I ſay, when God gives Governours, whom he intends to make a bleſsing unto a People, they ſhall be ſuch as are bleſſed of him in Chriſt. And if ever the Government of this Nation, in this preſent Conſtitution, ſuppoſe it the moſt exactly framed, and ballanced, in the ſeverall parts of it, for the furtherance of Publick Good, be devolved into the hands of men, not intereſſed in God by Chriſt, Though the conſtitution may be abſolutely good, yet the Government will not be bleſſed, and the Nation will be ruined: for God and his glory will depart. Micah. 5. 5, 6. It is Chriſt that is our Peace, even in outward troubles? They are ſeven Shepherds under him, and Eight principall men, accepted with him, that are to be our releife.

It is true, for ſome particular actions, or workes, a wicked man may be anointed particularly; as Jehu, and Jeroboam the ſon of Joaſh: But you have no inſtance that ever God was with a People to bleſſe them indeed, in a courſe of ſpecial providence, when wicked men by their own conſent were their Rulers; where the Ʋnion and Relation, between them and the people is conſiderable. I confeſſe unto you, I never think of the State of Englnnd, but my heart trembles at this p. 25thing; Namely, that thoſe who have, and it is fit ſhould have ſo great a Share in the Government of this Common-Weale, ſhould have their riſe from the body of the People, that is darke, and profane, and full of Enmitie againſt the Remnant; did not God over-rule men contrary to their own inward principles, and luſts, How ſoon would ruine, and deſolation breake in upon that hand. And give me leave to ſay, that God in his ſoveraigne Providence, having called ſo many at this time to the place of Rule, and Authoritie, who indeed (as we beleeve) love the Lord Jeſus in ſincerity, it ſeems to me, to look as your Duty, to conſider all wayes and means whereby the Power of theſe Nations may be in ſucceeding ſeaſons, devolved on men of the like ſpirit and Condition.

I ſhall not interpoſe in that, which by ſome is ſo much ſpoken of; The reigne of the Saints; I am ſure the means uſed, and attempted by ſome, to ſet upon, and to ſet up ſuch a rule and dominion, have not become ſobermen, much leſſe Saints of Chriſt; yet this I muſt ſay, and in the ſaying of it, I dare ſay, Heare ye me Aſa, and all Judah, and Benjamin; If ever God ceaſe to call Saints, that is, men intereſſed perſonally in Chriſt, to places of Chief Authoritie in this Nation, or commit the power of it into other hands; and when thoſe called to Power, ceaſe to exert it in a ſubſerviencie to the Kingdome of Chriſt, for the true ſpirituall advantage of his people, there will be an end of Englands glory and happineſs. I ſay, heare ye this all ye People.

This I have delivered long ago, and many times in this place, this I ſay ſtill, and in this perſwaſion hope to live, and die.

The Lord guide you in this thing: however we p. 26ſhall live on the good providence of our God, who hath hitherto taken care for us.

This then I ſay, is prerequired, as a qualification of any perſon, to the performance of this duty of abiding with God. It is the Pſalmiſt's advice. Pſal. 2. 11, 12. Let this principle be alwayes owned amongſt you: by it, honor Chriſt in the world; give him the preheminence, it is the Fathers will he ſhould have it in all things. Expect not the preſence of God, but upon this account. Beare Teſtimony herein againſt the world of profane men, who deſpiſe theſe things. Seing then it cannot be expected, to have this qualification diffuſed univerſally as yet through the body of the People, let the Rulers take care, that they be not the Cauſe of Gods departure from us.

Secondly, What is it now for ſuch perſons to abide 2.with God; ſo as they may expect Comfortably the continuance of his preſence with them, which is their all, that they need or deſire.: I ſhall name ſome few things that are ſignally required thereunto.

Firſt, that they enquire of God, aske Counſel at 1.his hand, look to him for direction in all their Affairs. He is preſent with them to give them direction; not to ſeek for it at his hand, is exceedingly to deſpiſe him, it muſt ariſe from one of theſe two apprehenſiſions, either he cares not for us, or he knows not how to direct us. When he gave direction by the cloud on the Tabernacle, the people being reproved for their carnall feares, and unbelief, upon the return of the Spies; ſome of them would needs inſtantly into the Mountaine, and fight with the Canaanites: but ſayes the holy Ghoſt, the Arke abode in the Campe; They went without Gods Direction, and proſpered accordingly. p. 27With what contempt doth God ſpeake of the wiſedome, and Counſells of the ſonnes of men, when they will adhere unto them? How does he make it his glory to turne all their Conſultations into folly? and to make them erre in their wayes, like a drunken man? how doth he bid them take Counſell together, when he intends to deſtroy them? what inſtances may be given of all good and proſperous Rulers of old, of their ſeeking direction from God? what Promiſes of a ſucceſſe, and a bleſſed Iſſue in ſo doing are there? The words of my Text will ſuffice, as an inſtance in every kind.

But you will ſay; how ſhall we enquire of God? the Nations had their Oracles, whereby they deluded themſelves. The People of God had their Ʋrim and Thummim, their Prophets and Oracle. Bring hither the Ephod, and enquire of God, was the word with them? but alaſs! what is all this to the advantage we have of ſeeking Counſell of God; and taking direction from him? We have an High Prieſt alwayes preſent with us, by whom we may enquire. Our High Prieſt is the Angel of Gods Preſence, the mighty Counſellor, the power, and eternall wiſedome of God himſelf? and where is he? he appears in the preſence of God for us, in the holy place, not made with hands, having made a new and living way for us to come within the Vaile, to enquire of the Oracle. What would we have more? he is our Captaine, our Leader, our High Prieſt, Urim, and Thummim, our Oracle, our Arke, on whom the cloud of direction reſts, and abides for ever.

Would you then be with God? take direction from him by Chriſt in all your undertakings; ſo doe indeed, and not in word, or profeſſion onelyonly.

p. 28I hope, I need not ſtay to give you directions, how this duty is to be performed, the Ʋnction will teach it you, and your fellowſhip, I hope, is with the Father, and with his Son Chriſt Jeſus; OnelyOnly now take theſe few words with you.

Firſt, Captivate all your deſires to his glory: ſet 1.your hearts on nothing, but with this expreſſe reſerve, if it is conſiſtent with, and expedient unto the Glory of Chriſt, and his Kingdome. Be not ſick of your owne violent Deſires, but lay all your aymes and deſignes at his feet alwayes; becoming as weaned Children before him.

Secondly, Beare before him a reall ſenſe of your 2.owne weakneſs, and folly both ſeverally, and joyntly, if not directed by him; that in his pity and Compaſsion, he may relieve you.

Thirdly, Keep your hearts in that integritie, that you 3.may alwayes preſſe and urge him with his own Concernment in all your Affaires, this is a thing that none but upright hearts can doe uprightly.

Fourthly, Actually enquire by faith and prayer, 4.what is his will and mind; doe it ſeverally, and joyntly; doe it privately, publickly; doe it every day, and in dayes ſet apart for that purpoſe; he will aſſuredly be found of you. You know how eaſie it were to exemplifie all theſe things, by teſtimonies, and inſtances, but time will not permit.

If in ſtead of theſe things, you beare your ſelves up on the wings of your own Wiſedome, and contrivances,; though you may ſeem for a ſeaſon to have attained a faire pitch and flight; you will be entangled, and brought down in the midſt of your Courſe with ſhame and ſorrow; for the Lord will not be with you.

p. 29Secondly, Another thing wherein we are to be with God is by truſting in him for protection. O! truſt in the Lord for ever, for in the Lord Jehovah, there is everlaſting ſtrength. This man made the Lord his refuge. He that truſteth in the Lord ſhall be as Monnt Sion, that ſhall never be removed. Commit your wayes to the Lord, roll your burthen on him, ſtand ſtill and ſee his ſalvation. What glorious things are ſpoken of this truſting to the Lord for protection, you all know. It were endleſs to inſiſt on Commands and promiſes to this purpoſe; and to ſingle out one, or two, were but to weaken the Cauſe in hand, ſeeing hereunto the whole Scriptures bear witneſs. I ſhall only ſhew you what it is ſo to do, in ſome few particulars.

Firſt, It is to ſtrengthen, and encourage your hearts 1.in difficult affairs, a comfortable Iſſue whereof, you cannot on viſible cauſes conjecture, on the account of Gods engagement for your good. To omit the inſtance of Aſa, Jehoſaphat, and many others; take that ſignal one of David in his great diſtreſs at Ziglak 1 Sam. 30. You know the ſtory: His habitation was burnt and ſpoiled, his wives and children captiv'd, his people conſulting to ſtone him, ſo that he was greatly diſtreſſed, the enemy numerous, and without his reach; all means of relieving his condition and bringing it to a comfortable iſſue, farr removed; But what courſe did he now take? did he deſpond? did he give over? did he reſt on his own Counſel and ſtrength, No, ſaith the holy Ghoſt; But David encouraged himſelf in the Lord his God. Have you any Affair that lies before you that is good, and honeſt, but yet dreadful, difficult, entangled? your hearts are ready to faint, when ever you think of it; it is almoſt beyond your Imaginations, to contrive a p. 30comfortable Iſſue: In ſuch a ſeaſon if you will be with God, he will be with you; if you ſo truſt him as to encourage your hearts on the account of his wiſdome, goodneſs, power; that he can finde out, and bring about a comfortable glorious end; this is to truſt him for protection. Pſal. 46. is this Doctrine delivered to the full.

Secondly, To truſt God for protection, is to wait 2.under diſcouragements, and diſappointments for a deſired Iſſue, of the affairs we commit to him. He that beleeveth will not make haſt. Iſa. 28. 16. This the Lord pleads for Hab. 2. 3, 4. Men will have their deſires preciſely accompliſhed this year, this monethmonth, this week, or they will wait no longer; theſe, ſayes God are proud men, their hearts are lifted up in them, they truſt not me for protection. Men love to truſt God (as they profeſs) for what they have in their hands, in poſſeſſion, or what lies in an eaſie view; place their deſires afarr of, carry their accompliſhment behinde the clouds, out of their ſight, interpoſe difficulties, and perplexities, their hearts are inſtantly ſick, they cannot wait for God; they doe not truſt him, nor ever did. Would you have the preſence of God with you; learn to wait quietly for the ſalvation you expect from him. Then indeed is he glorified, when he is truſted in a ſtorme; when he is waited for under long perplexities, and diſtreſſes. Want of this, ruined the Iſraelites in the wilderneſs; their work was long, their difficulties, and intanglements many, they would have had an immediate end of their troubles. What! more difficulties, more hardſhips, nay then let us choſe a Captain and go down again into Egypt; we know the worſt of that, where this will end we know not. This laid p. 31their carkaſſes in the wilderneſs, and deprived them of enjoying the good land.

Thirdly, It is to commit your affairs to the Lord 3.with ſubmiſſion to his will, as to their Iſſue, and accompliſhment. Truſt reſpects protection, but it preſcribes not, as to perticular Events. It is to commit our Affairs to God, with thoughts of his infinite wiſdom, ſoveraignty and goodneſs; with reſolutions thereupon, that the product of his will, is that which will be good, be beſt for us, though it ſhould not at all fall in with our preſent deſires. It is true the Pſalmiſt ſayes, Commit your wayes unto the Lord, truſt alſo in him, he ſhall bring it to paſs. Pſalm 37. 5. and ſo he ſhall and will in all ſuch caſes, as that there particularly inſiſted on by the Pſalmiſt, wherein his own Glory is particularly engaged. But this preſcribs not, as to all caſes that we ſhould cry, give me this child or I die. The rule is known; Abide in this frame, and we ſhall have that we deſire, or that which is better for us; but I muſt not abide in theſe things▪ See Pſal. 37. 3, 4, 5. Pſal. 73. 23, 24, 25, 26.

And theſe are ſome of thoſe wayes wherewith we abide with God, as to our truſting of him in reference to ſpecial protection.

A third thing I ſhould fix upon is, a peoples Ʋniverſal owning of Gods concernments in the world. His preſence with them is, his owning their concernments, and certainly he expects that they abide with him in the owning of his. Gods concernment in the world, is his people as inveſted with the priviledges purchaſed for them by Chriſt Deut. 32. 9. The Lords portion is his people. This is that which the Lord has perticularly Kept to himſelf. The Vineyard that he has choſen out of all the foreſts of the world; the p. 32handful that he hath taken to himſelf, his Sons, and Daughters, his Family; Theſe he expects that you abide by, if you would have him abide by you; Yea it is moſt certain, as your reſpect, and regard ſhall be to them and their intereſt, as his people; ſo will his reſpect, and regard be to you, and your intereſt, as the people of this Nation. But I have formerly ſpoken hereof unto you, and therefore, though it be a matter of the greateſt importance, I ſhall not further inſiſt upon it.

And theſe are ſome of the Conditions of Gods ſpecial preſence with you, pleaſant conditions, their performance, is your glory, your reſt, your bleſſedneſs, not your bondage, not your burthen; Not one duty doth God on this account require of you, but it is alſo your reward. O bleſſed termes of peace, and agreement. Bleſſed be the great peace-maker, curſed be the breakers of this bleſſed Agreement. Is this all indeed that is required, that we may have the ſpecial preſence of God with us for ever? O how inexcuſable ſhall we be, if we neglect theſe termes? how juſt will be our ruine? Behold, I have ſet before you life and death this day. The life, or death of theſe Nations. O chooſe life, ſeeing it may be had on ſuch eaſie, ſuch bleſſed termes: Termes wherein in doing good to others, you will alſo doe good to your own ſouls; you will give peace to the Nation, and have peace, and reſt in your own ſouls.

Look on this preſence of God as your main concernment? Uſe 1.This is that which the Prophet calls for in the words of the Text; ſo the Pſalmiſt, there are many that ſay, who will ſhew us any good? Lord lift thou up the light of thy countenance upon us. Pſal. 4. Let other p. 33men make what enquiries they pleaſe, look for good, for reſt, for peace in what they beſt fancy; Acquieſce you in this, that the light of Gods countenance, a pledge of his preſence with you, is that alone which you are to enquire after. I remember ſince the beginning of theſe laſt wonderful dayes, how often we have thought our ſelves utterly ruin'd; if ſuch alterations come, we are undone; if ſuch men dye, fall off, oppoſe, there is little hope of the carrying on the work wherein we are ingaged. If ſuch ſhakings, ſuch diviſions befall us, our ruine is at hand; If we breake with ſuch, and ſuch forraign Nations, what hope remaineth: But alaſs we have found by experience, that our Affairs have turned on none of theſe things; our proſperity hath been built on none of thoſe principles: ſuch deſertions, as we feared, have happened; ſuch Alterations, ſuch diviſions have befallen us; we have been ſometime almoſt reduced to Gideons number; ſuch breaches with forragin Nations have enſued; one party, that was with us have gone off, and asked, what will ye now do? And then another party hath gone off, and asked us what will ye doe now? And no ſooner do any fall off, but inſtantly they expect, and foretell deſtruction to them that do abide; as though they were God and not man, or as though God were bound to follow them with his preſence in all their paſſions, in all their wandrings. It would I confeſs be more deſirable unto me than life it ſelf, to ſee all thoſe, at leaſt who ſtick to the Cauſe of God in its greateſt difficulties, and trialls, and then when it Ceaſed to be carried on in the ordinary paths of Nations, Ʋnited again in the ſame common intereſt; to ſee their paſſions, and prejudices cured, p. 34and their perſons returned to their former uſefulneſs: but this is that which is the reſult of all this diſcourſe. It is not this, or that thing, or any thing what ever; but the preſence of God alone with a people, that is their life, their preſervation, their protection and proſperitie. If our ſtrength had laine in any thing elſe in this world, our light had gone out long agoe, and it had departed from us: But hence it is that we are not conſumed. Now if you are ſo carefull not to looſe theſe, and theſe friends, this, and that Partie of the Nation, not to provoke this, or that people 'cauſeleſly; Oh what weight ought it to have upon your hearts and ſoules, that you provoke not the Lord to depart from you, that you take care for the continuance of his preſence with you. This is your life, your ſafety, your ſucceſſe, your peace. Learn to prize it, value it &c.

Secondly. Whilſt you have any pledge of the preſence 2.of God with you, be not greatly moved, nor troubled by any difficulties that you may meet withall; be not moved with any terrour, but ſanctifie the Lord of Hoſts in your hearts, and make him your dread, and your feare, and he ſhall be a refuge, and a hiding place unto you.

Some pretend to Viſions of God, and they propheſie your ruine, and deſtruction; yea, they have limited times thereof, to the ſhame of their Prognoſtications: ſome are full of revenge, and they threaten your Ruine, and talke what a Catholike Intereſt is complicating, and riſing up againſt you: ſome are troubled at your proceedings, that they are not in ſuch p. 35equall paths as might be deſired; as though that were a worke, and way of yeſterday; as though we had not been turned, and driven out of old tracks, and pathes, above ten yeare agoe, and as though the old pathes were not ſo worn to the intereſt of a profane multitude, that it is yet impoſſible to keep the burthen upright in them, whoſe guidance you are intruſted with.

Some ſay you will never be able to goe through with the charge of your undertakings? as though God had never ſaid, the Gold and Silver is mine. Should theſe things buſie, or diſtract you; doth the Iſſue of the buſineſs in hand, depend on the thoughts of theſe men? will the end be according to their contrivances? have theſe things indeed any influence at all into the determination of this Controverſie? will not this one Conſideration guide your hearts, and ſpirits, when all theſe waves roll all together upon you? Yea but the whole of this affair muſt be ordered, and will fall out according as the preſence of God is with us, or otherwiſe. If God be with us, who ſhall be againſt us? How may you on this account, triumph againſt all oppoſitions whatſoever.

Thirdly, Fix then your thoughts on the things 3.which lye in a tendancy towards the Confirming of Gods ſpecial providential preſence with you; You have heard of the tenure of it, the means whereby it is procured, and retained. Theſe things I have ſpoken to in general before; beſides your own dependance on God, and comportment with his providence, p. 36the things incumbent on you, are ſuch as reſpect either perſons, or things.

Firſt, for perſons! it is that which I have minded 1.you of before, and which I ſhall doe, whilſt I have life, and opportunity to ſpeak to you or any concerned in the government of this Nation, in publick or private, becauſe I know it is your life, your peace, your duty; and that is, that the End, and aime of all your Conſultations be the protection, encouragement, liberty, of the ſeed of Jacob, the remnant, the hidden people! thoſe whom God hath owned, accepted, bleſſed, given his preſence unto, and amongſt them. I plead not for their Exaltation, Promotion, Preferment, I know not what! but charge it as your duty to take care, that this be not troden under foot, nor ſwallowed up, nor expoſed to the rage, and contempt of the man of the Earth; It is not this or that party of them that I ſpeak of, but the generation of them that ſeek the face of God, whoſe Cauſe alone it is, and not of any other men, or frame of things, that is through the mighty power of God triumphant in theſe Nations. They are to God as the apple of his Eye, and let their ſafety be ſo alſo to you; and you will not faile of the preſence of God.

Secondly, For things, they are either the things of 2.God, or men; of each a word.

Firſt for the things of God, or the publick profeſſion 3.of Religion in the land, my time is too far ſpent for me to enter into a ſerious diſcourſe on the ſubject: p. 37ſomethings have of late been done, which when envie, and anger, and diſappointment ſhall ceaſe to operate, the whole people of God in this Nation will have cauſe to rejoyce in.

Let it not be thought amiſs, if I minde you of one part of the Nation in eſpecial, the example of the ſaints allow us a ſpecial regard to thoſe of our own Nation, our kinsfolks in the fleſh. It is for Wales I ſpeak, where the unhappineſs of almoſt all men running into extremes hath diſadvantaged the Advancement of the Goſpel, and the progreſs of it, when we had great ground, for the expectation of better things. Some are ſtill zealous of the traditions of their fathers, and nothing almoſt will ſatisfie them, but their old road of beggarly Readers in every Pariſh: Others again, perhaps out of a good zeal, have hurried the people with violence beyond their principles, and ſometimes it may be beyond the Truth; and as Jacob ſaid; Over driving the Cattel, and young ones, have almoſt deſtroyed the whole flock; between Complaints on one ſide, and the other, I fear between miſguided zeal, and formality, the whole worke is almoſt caſt to the ground, the buſineſs of Zion, as ſuch, is ſcarce by any cared for. The good Lord guide you to ſomewhat for its relief, that thoſe who are Godly may be encouraged: and thoſe that need inſtruction may not be neglected.

Secondly, The things of man, or righteous Adminiſtrations of Juſtice in things relating to this preſent 2.pilgrimage. Theſe wheels alſo are you to ſet going. Many particulars lie before you; more will p. 38preſent themſelves, troubleſome times have allwayes produced good Laws; Your wiſdome will be to provide for good Execution, that not only the generations to come, but the preſent, may eat of the fruit of your labours and travel.

The End.