The Right Method of Safety, Sermon

The Right Method of Safety · Sermon

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

By HENRY GIBBS, Paſtor of a Church in Watertown.

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

Boſton: Printed by B. Green. 1704.

p. 1THE Right Method of SAFETY.

Pſalm XLIV. 6.

For I will not truſt in my Bow: neither ſhall my Sword ſave me.

THE Perfection and Extenſive Uſefulneſs of the Word of God, are eminently and admirably conſpicuous in this, that the Duties of every Station are therein Propounded and adjuſted, from thence to be diſcovered and learned. Superiours as well as Inferiours are here Counſelled, Inſtructed, and Commanded: and thoſe who ſtand upon a Level, are likewiſe adviſed of their mutual Obligations. However diſtinguiſhed Perſons are, as to their Particular Poſts or Provinces, the ſeveral Duties are herein p. 2made known and preſcribed, that belong thereunto; they are from hence certifyed, how they ſhould manage themſelves, ſo as to Adorn the Doctrine of God their Saviour, be accepted of, and Walk with Him, and at length be recompenc'd as Good and Faithful Servants. In this Directory, thoſe of the Military Order are not overlook'd, nor left Undiſciplin'd: there are hints in it, not a few nor obſcure, concerning the Religious conduct, that all ſuch are to be Solicitous about, and Exemplary in; how in the Name of the Lord, they are to lift up their Banners, and proceed in all their Enterprizes. I ſhall Eſſay to Recommend, one Branch of their Duty, who belong to this Order, as it is held forth in the Words now offered to conſideration; accounting a Reflection thereon, not altogether unſuitable to the Occaſion of the preſent Day and Aſſembly.

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

Theſe Words are ſpoken in the Name of Gods Iſrael, with reſpect unto their Preparations made, and Forces employed, againſt their common Enemies. The ſingular number is uſed, to denote the concurrence of the whole Body of the People, in this Profeſſion, that they joyned in it with one conſent. The Terms in our Text, are not difficult, neither is the Senſe of the Words Clouded, or perplexed with different Readings; a brief gloſs may therefore ſuffice for the Explanation of them. By Bow and Sword are intended, all Military Weapons and Inſtruments, whether Offenſive or Defenſive; theſe being put for all others of whatever kind, becauſe they were moſt commonly improved, at that time, when this p. 5Sacred Writing was Penn'd: all Skill, Strength, and Courage, to employ theſe, or ſuch like, and all Warlike furniture, aids, and ſuccours are alſo ſignify'd hereby. I will not truſt in my Bow, 'tis not ſaid, that they would not uſe or employ their Bow, or that they eſteem'd it an indifferent matter whether they did or no, but that they would not truſt, or confide in it. Neither ſhall my Sword Save me, they did not propoſe to lay it aſide, as unneceſſary, or unprofitable; they did not allot upon ſafety and deliverance, did not expect that their Enemies ſhould be defeated and ſubdued, without any means uſed, to guard againſt and reſiſt them. Thoſe Expreſſions in the preceeding verſe, of Puſhing down their Enemies, and treading them under, intimate their activity and endeavours in order to conqueſt. Not truſting in theſe, not being Saved by them, do therefore imply, that altho' they were to be employ'd, and their beſt to be done in that way, yet their truſt ſhould be placed elſewhere for Safety; and where they ſhould place it, the Verſes fore-going and following plainly inform us, Viz. In the Name of the Lord, in his Right hand, and in the Light of his Countenance, or in his Power and Favour: there they apprehend ſufficient ground of Truſting, & Boaſting. The ſenſe and import of the Words being thus determin'd, the Doctrine lying before us is this, Soil.

p. 6DOCTRINE.

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

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

1. The People of God are often Aſſaulted by, and greatly Expoſed to the Rage and Violence of outward Enemies. There would be no need of Sword or Bow, where there no Enemies to encounter; and had not Sin entred the World, there would not have been any. Perfect amity continued, until Sin made a Rupture. Man by his Revolt from God, loſt that Soveraignty over the Creatures, which was at firſt granted to, or veſted in him, ſo that inſtead of yielding Service and Subjection unto him, they often make head againſt, and ſpoil upon him. But furthermore, an unnatural Enmity of mankind againſt each other is the woful fruit of the Apoſtacy. The Luſts of men produce in them more Savage diſpoſitions, and oftimes engage them in more Barbarous practices, then the greateſt Rage or Fierceneſs of bruit Creatures ever bewray'd. p. 7They purſue each others deſtruction with an implacable hatred, inſatiably thirſting after blood, and delighting to imbrew their hands therein. The bloody Wars that have been carry'd on, from the firſt Ages of the World, are an Undenyable Proof, of the deep corruption of man's Nature: for who can imagine, that man was at firſt framed, by a Being of infinite Goodneſs, with any ſuch qualities, as are then manifeſted? And it is a clear evidence of the dreadful Wrath of God, againſt a Sinful World, that men ſhould be the Executioners of each other, with a worſe then ferocious cruelty. What a prodigious and frightful carriage, do ſome furious Battels and Sieges produce? Things could not poſſibly have been at this paſs, if man had continued in friendſhip with his Maker. But the People of God, are of all others, moſt obnoxious to the fury of Enemies; not that they give more occaſion for it, but becauſe of the Enmity that is fix'd, between the Seed of the Woman and the Seed of the Serpent. The Little Flook of Chriſt, is hem'd round with devouring Wolves, who are always ſpiteing of it, gnaſhing their teeth upon it, and ofttimes actually making a prey thereof. From the days of Abel, and throughout the Succeſſive Ages of the World, the faithful Servants of God have been maligned, and maliciouſly p. 8treated, by thoſe who were acted with the Spirit of Cain. Thus it hath fared, not only with particular Perſons, but with Communities, yea with the Body of thoſe who have profeſſed the Name of God, his truths, and ways. The Church hath always had Enemies combining and conſpiring for its Ruin, and thoſe not mean and contemptible, but mighty, and formidable. Her Adverſaries are the chief, her Enemies proſper, Lam. 1. 5. How frequently were the Neighbouring Nations confederated, to root out the Name and Remembrance of Iſrael from the Earth? From the infancy of the Chriſtian Church, and wherever it hath made any figure, all manner of hoſtile methods, have been Employ'd to deſtroy it. When all the Earth hath been ſtill, and all quiet, yet then hath Zion been comfortleſs, and Judah ſcattered, through the reſtleſs malice, and tyranny of their Adverſaries. There have been but few ſuch Pauſes and intrivals, whereof it might be ſaid, Then had the Churches Reſt. The Wrath of the Dragon, againſt thoſe which keep the Commandments of God, and the Teſtimony of Jeſus Chriſt, hath never been long conceal'd and diſſembled. The moſt virulent and inveterate of Enemies, have been hitherto harraſſing the People of God; and as it hath been thus, 'tis likely to be ſo, until thoſe calm and peaceful days commence, whereof we find thoſe comfortable p. 9Predictions, in Iſa. 60. 18. Violence ſhall no more be heard in thy Land, waſting nor deſtruction within thy Borders. And Chap. 65. 25. They ſhall not hurt, nor deſtroy in all my Holy Mountain ſaith the Lord. Alſo in Hos. 2. 18. I will break the Bow, and the Sword, and the Battel out of the Earth, and will make them to lye down Safely.

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

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

I ſhall not now diſpute, nor undertake to determine what conſiderations, will Legitimate a War; but only obſerve, that neither the Law of Nature, nor the Revelation of the Mind and Will of God in his Word, interdict the Uſe of Arms, but it is countenanced, and warranted by both. This is conſonant to the impreſſions and dictates of the Law of Nature, one principal branch whereof, is Self-defence, or preſervation. Moſt evident is it, that a Government hath no ſecurity, againſt the Seditious, or inſurrections of Male Contents, nor againſt the Hoſtilities, Encroachments, and Uſurpations of Forreigners; that there can p. 11be no good Order maintained, nor Juſtice have its free courſe; that all Civil and Sacred Liberty would ſoon be raviſh'd by Unreaſonable men; that Violence, Oppreſſions and Rapine would univerſally and unavoidably prevail; that Humane Societies (as things now are) muſt disband, without the improvement of Military Weapons. Now if the inſults and Outrages of Enemies, cannot ordinarily be prevented or repreſt without this, it may well be eſteemed a juſt and lawful method.

And there is nothing repugnant hereunto in the Holy Scriptures: for however ſparingly the Sacred Oracles may ſpeak in this matter, becauſe the corrupt natures of men are apt to exceed and over-do herein, yet there are ſufficient mediums to confirm our Aſſertion obvious in both Teſtaments. We find Directions given by God himſelf, to his People of old, about the manner wherein they ſhould manage their Wars, Numb. 10. 9. Deut. 20. 2, 3, 10, &c. We find it threatned as a ſore Judgment, a preſage of ruin and deſolation: That the Lord will take away from Jeruſalem, and from Judah, the Mighty man, and the Man of War, Iſa. 3. 2, 8. We find a promiſe as a bleſſing, that accompanies the greateſt of bleſſings, even, that the Lord of Hoſts would be for Strength to thoſe that turn the Battel p. 12in the Gate. We find that ſome of the moſt Eminent Saints, whoſe Names and Acts are Enrolled in the Sacred Pages, have been famous for Military Atchievements: And we alſo find inſtances of ſome in our Saviours days, and of his Apoſtles, who were Souldiers by profeſſion, who had received and held their Commiſſions from Heathen Rulers, and yet their faith is highly celebrated. And we find alſo Predictions in the Apocalypſe, about the Wars of the Church with Antichriſt, which are propounded with manifeſt approbation. And Authentick Hiſtory informs us, that many of the Primitive Chriſtians, Served the Roman Emperours in their Wars, and were juſtly reputed the beſt or braveſt of their Souldiers: thoſe who apologized for them againſt their Perſecutors, inſiſted on this inſtance of their Loyalty and Uſefulneſs, viz. their readineſs to bear Arms, and expertneſs to uſe them for the Publick Good: The Chriſtian Legion was the wonder of the Empire, and the terrour of its Enemies.

There have indeed been many Arguments advanced, to prove the work of a Souldier, and ſo the uſe of Arms unlawful, both by perſons of an Enthuſiaſtick Spirit, & by ſome who have pretended to judge, more than others, by Reaſon in matters of Religion: but all their pretenſions are ill-grounded, and of p. 13dangerous conſequence. It is obſervable, that the Arguments inſiſted on by ſuch, have a direct tendence to ſubvert or undermine the foundations of Civil Government; they bear hard upon the Magiſtrates Office, who is by God himſelf entruſted with the Sword, and who if he would not bear it in vain, muſt ſometimes unſheath and weild it againſt thoſe who do evil. Whereas it is pleaded, that to uſe the Sword, is directly contrary to the deſign of the Goſpel, and to thoſe Leſſons of Humility, Meekneſs, Patience, and Love that are therein given; the invalidity of the plea, may eaſily be demonſtrated. 'Tis true, Chriſt came not to deſtroy mens lives; but to ſave them, Luk. 9. 56. and therefore a cruel ſanguinary Spirit, ill becomes the profeſſion of Diſcipleſhip to ſuch a Saviour: but that the profeſſion of Souldiers, doth not neceſſarily imply ſuch a Spirit, is moſt certain. The preſervation, and not the deſtruction of mens lives, is the primary end of that profeſſion; the deſtruction of none, any further than it is neceſſary, & conducive to the Publick Weal is to be purſued thereby. As for thoſe Directions given to Chriſtians, of not reſiſting evil, of doing good to them that hate them, of recompencing to none evil for evil, of not avenging themſelves, but giving place to wrath, they are groſly ſtrain'd & wreſted, if not underſtood and interpreted with reſpect p. 14to private Retaliations. That theſe are not intended, to bind the hands of the Magiſtrate, from taking due revenges on thoſe who diſturb or endanger the Common-wealth, who would root out Religion, enſlave or deſtroy the People, is manifeſt from what is expreſt, in Rom. 13. 4. He is the Miniſter of God, a Revenger to execute wrath. 'Tis certain, that the Sword was not ordained to Convert the Nations from infidelity, but the Preaching of the Everlaſting Goſpel: As where the Goſpel is aright entertained, there is a meek and lowly Spirit, ſo to promote and propagate the intereſt thereof, agreeable methods ſhould be uſed: but this hinders not, but that the People of God, may with their Swords endeavour to defend themſelves, confront their Enemies, and recover their own juſt rights.

I ſhall further add here, that altho' God needs not inſtruments to do his work, yet ordinarily he improves, them; and it is to … his Power for any to expect help from him, while ſecure and careleſs. When the Divine Majeſty had his Pavilion, and … among the … of Iſrael, protecting & conducting them, by a Pillar of Cloud & Fire, yet then the uſe of Warlike Inſtruments was called for. When Iſrael w… to Enter and Poſſeſs Canaan, they muſt encounter their Enemies with force of Arms; although God p. 15gave them the Land, yet their Enemies were diſpoſſeſt thereof in a Warlike manner. And afterwards, when any notable deliverance was given to Iſrael from the Oppreſſions and Ravages of their Enemies, ſome certain Perſons were raiſed up, who ſignaliz'd themſelves with a Martial Spirit, to be their Saviours: the Valour and Power of the Judges were from the Spirit of the Lord moving in and reſting upon them. And of later days, the Salvations afforded to the People of God, have been wrought out, or effected for them in this way. Conclude we then, that the People of God may, yea it is their Duty, to employ their Arms againſt their Enemies, when Environ'd and moleſted by them; that vigilance and diligence are to be expreſt for this purpoſe; and thoſe who thus employ them in a rightful cauſe, do as truly fight the Battels of the Lord, as thoſe of old did.

3. In the Uſe of their Arms, or of Military ſkill and force, the People of God ſhould be cautious, not to truſt therein. Although it well enough becomes their Profeſſion to improve theſe, and they are often called thereto, yet it is no ways allowable for them to place their confidence therein; tho' they are to expreſs, all prudent, and ſedulous care hereabouts, yet they muſt not promiſe themſelves, allot upon, or confidently expect ſafety hereby. How peremptorily p. 16is ſuch a truſt diſclaimed, or renounced in our Text? I will not truſt in my Bow, my Sword ſhall not ſave me. The Vanity, Sinfulneſs & danger of ſuch a truſt may be here conſidered, as the ground & reaſons why it ſhould be avoided.

1. Such a truſt is very vain and unreaſonable. And it may appear to be ſo, by conſidering the weak and inſufficiency of all Means and Inſtruments reſpected as in themſelves, together with all the determining Counſel, & overruling Providence of God. It is not in man that walketh to direct his own ſteps, Jer. 10. 23. He is not able by all his contrivance and precaution, by greateſt diligence and application to accompliſh what he deſigns or deſires: He cannot foreſee, and provide againſt future accidents, and therefore oftimes ruſheth into ruin when he thinks to chooſe for the beſt. But the Counſel of the Lord ſtandeth for ever, and the thoughts of his heart to all Generations, Pſ. 33.II. That the affairs of mankind, are managed and ordered, by a ſecret and powerful hand; ſometimes beſides, and ſometimes contrary to the intentions and expectations of thoſe, who are the principal actors, is moſt obſervable. How Inſtruments and means, are governed by Providence, and other iſſues produc'd, than the Nature and Connection of Second Cauſes do promiſe, was an obſervation made by Solomon, and recommended to the regard of all, in Eccl. 9. 11. I returned, and ſaw under the Sun, p. 17that the race is not to the ſwift, nor the battel to the ſtrong, neither yet bread to the wife, nor yet riches to men of underſtanding, nor yet favour to men of ſkill; but time and chance hapneth to them all. How often are the moſt profound Politicks baffled? The choiceſt and likelieſt, inſtruments, and the moſt probable means blaſted? How ſuddenly, & unaccountably, is the Scale of Humane affairs oftimes turn'd? whereby thoſe who enjoy'd a current of Proſperity, are oftimes brought under the greateſt diſadvantages. The plots or projections that men have a long while labour'd in, are often unhing'd by an inviſible hand, when ſeemingly ripe for Execution: the Methods they take to raiſe themſelves are the things that lower and confound them. Thoſe who are of the greateſt Capacities, and of the higheſt Zeal, can ſometimes effect nothing; when thoſe who are of mean and contemptible appearance ſhall do wonders. Mighty powers ſhall crumble to nothing, when a ſmall party ſhall with ſpeed and facility prevail. The greateſt Revolutions in the World, have been accompliſhed with weak and inconſiderable Forces; the moſt numerous, and beſt provided Armies have been ſignally fruſtrated, and put to the rout. Many inſtances of theſe kinds, may be found in Scripture Records, and the Annals of our own Nation afford to us, and to all mankind, p. 18very memorable Relations to this Purpoſe. So many things may intercept, the moſt probable deſigns, ſo often are the Preparations and actions of men over-ruled unto contrary Events, than were look'd for; ſuch uncertainties attend the courſe of War; that repeated and almoſt daily experience ſhews, how vain it is for any to truſt in their Sword and Bow; that thoſe who put on their Armour, ſhould not boaſt, themſelves, when doing of it. Vain is the help of man, Pſal. 108. 12. and therefore vain is it, to truſt in man for help.

2. This Confidence is Sinful. The Evil hereof may be argued from the nature and tendency of it, as well as from the Reproofs in Scripture that concern it. God himſelf, challengeth the truſt and dependence of mens Souls, and forbids the placing or exerciſing of it, upon other Objects: He is then own'd to be God, when means are uſed as ſubordinate to his determination, and Efficiency; but he is forſaken or diſown'd, when an Arm of fleſh is rely'd on; hence 'tis ſaid, Jer. 17. 5. Who truſteth in man, and maketh fleſh his Arm, & whoſe heart departeth from the Lord. To truſt in the Creature, is derogatory to the Glory of the Creator, 'tis a denyal of God who is above, 'tis a reflection on his Majeſty, Soveraignty, and Greatneſs: to truſt in means when improved, is to exalt them into the place and p. 19ſtead of him, upon whom their Virtue and Efficacy intirely depends. Confidence in Arms and Forces prevents the due attendance on the Duty of Prayer, and other Religious exerciſes: theſe are wholly ſhut out, or but ſlightly, remiſsly, and formally attended where that prevails; and thus to do, is to contemn or renounce the divine favour. They do not Set their hearts aright, their ſpirits are not ſtedfaſt with God, they are inclined to follow indirect courſes, who are thus confident. God, by the Prophet Iſaiah, rebuked his People, for that, upon an invaſion of their Enemies, they were ſo intenſly concern'd to improve their own power & wiſdom, in fortifying of themſelves, but neglected him the mean while, Iſa. 22. 8.—11. And thou didſt look in that day, to the Armour of the Houſe of the forreſt.—Ye made alſo a Ditch between the two Walls; but ye have not looked to the maker thereof, neither had reſpect to him that faſhioned it long ago. And they are alſo ſharply reproved, becauſe in their Endeavours to ſtrengthen themſelves againſt their Enemies, they did not take Counſel from God, nor aſk at his mouth, Iſa. 30. 1, 2. A truſt in Second Cauſes, is contrary to the Profeſſion of Gods People, and when truly penitent, they profeſt againſt it; Hos. 14. 3. Aſhur ſhall not ſave us, we will not ride upon Horſes; whereby all Forreign Succours, and Domeſtical Preparations are intended.

p. 203. Tis very dangerous, as well as irregular and groundleſs. They are in danger, not only of miſcarrying in what they enterprize, but alſo of incurring divine Anger, who thus fix their truſt. There is a grievous Wo and Curſe denounced againſt ſuch, Jer. 17. 5. Curſed be the man that truſteth in man, Iſa. 31. 1. Wo unto them that ſtay upon Horſes, and truſt in Chariots, but they look not to the Holy one of Iſrael, neither ſeek the Lord. No wonder we read ſuch comminations, for if God is neglected he is juſtly offended. What a Series of troubles and diſaſters, was entail'd upon the Reign of Aſa, on this account! See 2 Chron. 16. 7, 9. Becauſe thou haſt not relyed on the Lord thy God, herein thou haſt done fooliſhly, therefore from henceforth thou ſhalt have Wars. Gods Honour engages him, to diſappoint the confidence of thoſe, who thus deſert him; and by giving their Enemies advantages againſt them; he lays matter of Conviction before them about, and conſtrains them to a ſenſe of their Error and Guilt. Such are left to take wrong ſteps or meaſures, to follow miſguided counſel, whereby they become involved under further miſchiefs and calamities: their endeavours to extricate themſelves from their difficulties, do but further entangle and embroil them therein. And indeed, having no ſure nor ſollid foundation for their truſt, they are at every puſh and p. 21turn wavering in their Reſolutions, uncertain in all their paces or motions; they are fill'd with vexatious cares, fears and griefs under every ill Omen or aſpect; which naturally tend to their hurt or damage. God may rightly forſake thoſe, who in this reſpect forget their Duty, and tranſgreſs againſt him; and then their ſpirits will ſhrink up, their projects be carry'd head-long, all will go to wreck. … confidence frequently proves … doing. 'Tis remarkable what we find to this paſſage, in Iſa. 30.15,16. Thus ſaith the Lord, the holy one of Iſrael, in returning and reſt ſhall ye be ſaved: but ye ſaid no, for we will flee upon Horſes; what was the effect of this! Therefore ſhall ye flee; and we will ride upon the ſwift, therefore ſhall they that perſue you be ſwift. By theſe reflections we may perceive, of what importance it is, that the People of God, don't miſplace their truſt, when they are to be active, againſt their Enemies.

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

Truſting in God is the conſtant Duty of p. 22a Chriſtians Life: Conſidered in general, it implies for the foundation of it, a belief of the Being, Attributes & Providence of God, and alſo of the truth of his Co…ant-promiſes; it implies in the nature of it, a reſignation to the Will of God, of an expectation of good from him, in his own way and time.

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

A truſt in God, qualifyed as hath been mention'd, ſhould be exerciſed by his people, when uſing means for their own ſafety, againſt their Enemies. To animate them to this p. 23truſt, the Prieſts of Old were to direct, encourage, and bleſs the Armies of Iſrael, when marching forth, Deut. 20. 2, 3, 4 The Prieſt ſhall approach, and ſpeak to the people, ſaying Hear O Iſrael, you approach this Day to Battel againſt your Enemies: Let not your hearts faint, fear not, do not tremble, neither be ye terrified becauſe of them: For the Lord your God is he that goeth with you, to fight for you againſt your Enemy to ſave you. It was by their faith, which certainly includes in it a truſt in God, that thoſe Worthies of whom we find ſuch Encomiums in Sacred Writ, Encountred and put to flight Armies of Aliens. And of later times, the Armies of Chriſtians have engaged their Enemies accordingly: the Devices in their Banners, their Signals to Battel, have been an indication of their juſt ſenſe hereof. Upon what accounts the People of God ſhould be thus careful, may be evidenc'd in a few particulars.

I. All Salvation is from God, and he is a fit object, for truſt or dependence at all times. He is often ſtiled the God of Salvation. Whoever are the inſtrument, & whatever the method, whereby a people obtain ſafety and victory, God is the principal Author thereof; hence ſaid Solomon, Prov. 21. 31. The Horſe is prepared againſt the Day of Battel, but ſafety is of the Lord. The influence, efficacy, caſuality of p. 24all ſecondary Beings, are applied, excited, reſtrained as he ſees fit. All Hoſts in Heaven and Earth are his, and at his Command; they move according to his Orders. The Mighty Angels, whoſe agency in the fate of Armies, and iſſues of Wars is undenyable, receive their Commiſſion from him for all they do, Iſa. 37. 36. Dan. 10. 20. He is a God near at hand, and afar off alſo, Jer. 23. 23. He is the God of the Hills, and alſo of the Vallyes; and therefore he is in every place and ſtraight, at every juncture, under all emergencies a ſuitable object for truſt. His Wiſdom is ſufficient to defeat all plots, and intriegues; oftimes therefore by unexpected means, in an unthought of, and ſurprizing manner, he delivers and ſaves his People. His power is ſufficient to ſuſtain and ſupport againſt all Oppoſitions, to reſcue from all dangers, and overturn all contrary intereſts, 2 Chron. 25. 8. He hath power to help, and alſo to caſt down. He is ſtiled the Rock, the Strength, the Keeper of Iſrael; He can Command deliverance for Jacob, and his Word of Command will certainly effect it, when ever he pleaſeth.

2. By truſting in God his Glory is promoted and ſecured. God is jealous of his Glory, he will not allow that it ſhould be given to any other; and his People are obliged to be very tender of it. The Wiſe man muſt not glory in his Wiſdom, p. 25the Mighty man in his Might, nor the Rich man in his Riches, but he that glorieth muſt glory in the Lord, Jer. 9. 23, 24. What men place their principal confidence in, that they Deify and Glorify: while therefore the People of God uſe means for their own ſafety againſt their Enemies, it concerns them in order to their glorifying of him, to be Exerciſing their truſt upon him. Two things may here be Suggeſted, viz.

1. The Divine Perfections, and the All-diſpoſing Providence of God are directly acknowledged hereby: the reſpect owing to him upon the account thereof is then yielded. 'Tis a very reaſonable, and comprehenſive injunction, Prov. 3. 6. In all thy ways acknowledge him. Becauſe God is the firſt Cauſe, the Supream Ruler and Moves of all Beings, and Affairs, becauſe His Eyes run to and fro throughout the Earth; and all wheels are exactly moved according to his pleaſure; even the moſt minute circumſtances & incidences, fall under his cognizance and direction, therefore a deference is due to him, in all undertakings, becauſe of and through him are all things, therefore ſhould all be for him, Rom. 11. ult. But unleſs he is truſted in he is not duely acknowledged; the glory due to his Name is otherwiſe withheld: As to the Succeſs or iſſues of War, theſe are moſt certainly under his diſpoſal: He umpires and p. 26arbitrates in all Engagements; He is ſtiled the God of Armies, and his hand gives the victory. He raiſeth the ſpirits of men, or diſpirits them: He inclines them to proſperous methods, or infatuates their Counſels: He ſtrengthens or enfeebles them: and innumerable are the ways, whereby he doth ſuch things. The Lord of Hoſts muſtreth the Hoſt of the Battel, Iſa. 13. 4 And when he pleaſeth to make an Army ſucceſsful, the Inhabitants ſhall be of ſmall power, greatly diſmayed and confounded, advantages ſhall be hidden from them, and even their own amuſed minds, & frightful fancies ſhall precipitate them into diſaſters: the breaking of the Bow, the Shield, and the Battel are aſcribed unto God, at his Rebuke, both the Chariot and the Horſe are caſt into a dead ſleep, &c.

Now it is by truſting in God, that his Supremacy, Omnipotence, Wiſdom, Goodneſs and Faithfulneſs are confeſt by his People; and his Government or influx as to all ſuch concomitants: hereby they acknowledge that he is their King and Saviour, that no Rock is like their Rock. Such an acknowledgment did King Hezekiah make, when he exerciſed his truſt in God, for protection from the Arms of proud Sennacherih, Iſa. 37. 16. O Lord of Hoſts, God of Iſrael, that dwelleth between the Cherubims, thou art the God, even thou alone, p. 27of all the Kingdoms of the Earth, and haſt made Heaven and Earth. And ſuch a Confeſſion was alſo made by King Jehoſaphat, when the Children of Moab, Ammon and Mount Seir were bandyed againſt him, and invaded him, 2 Chron. 20. 6, 7, 12. Thus to be expreſſing a reſpect unto God in theſe their weighty affairs, are his people by vertue of their profeſſion indiſpenſably obliged.

2. Hereby the Glory of God is ſecured for the future. Thoſe who are careful to truſt in God for Salvation, will be moſt ready to offer praiſe unto him, when Salvation is obtained: Where men place dependence, there they render homage when their deſigns are compaſſed, or their enterprizes ſpeed according to their minds: they that truſt to their own Net and Dragg, will burn incenſe to theſe: but thoſe who truſt in the Lord, and commit their way to him, will bring their Spoils to his Altar: when their deſires are accompliſhed, they will readily ſay, as in, Pſal. 115. 1. Not unto us, O Lord, not unto us, but unto thy Name give glory: they will boaſt in God all the day long, as it is expreſt in our Context. David who was an inſtance of a ſettled truſt in God, how full do we find him in his acknowledgments unto God for all he obtained; Pſal, 18. 32, 33, 34. It is God that girdeth me with ſtrength, and maketh my way perfect; p. 28he maketh my feet like Hinds feet, and ſetteth me upon my high places; He teacheth my hands to War, &c. Truſt in God is ever accompany'd with Humility; now the more humble any are, the more concern'd will they be to aſcribe all praiſe unto God. Such Confeſſions are uttered by thoſe when delivered or proſpered, whoſe confidence hath been aright exerciſed, as we find in, Pſal. 118. 15. The Right hand of the Lord hath done valiantly? Pſa. 98. 1. His Right hand, and his holy Arm hath gotten him the victory. God will by no means allow his people to be puff'd up with ſucceſs, or to vaunt themſelves; hence it is ſaid, Jud. 7. 2. Leſt Iſrael vaunt themſelves againſt me; ſaying, my own hand hath ſaved me: thoſe who aright truſt in God will be ſhy of this. And may I not add here, that ſuch will, when things appear doubtful, or go moſt croſs to their deſires, make a due conſtruction thereof, and acknowledge his Name therein? When the People of God are careful in this regard, their Spirits are moulded to a ſubmiſſive temper, unto a due acquieſcence under all Divine Diſpoſals.

3. This is the moſt ſucceſsful courſe. And verily it is to a right acknowledgment of God, the promiſe is made in the fore-mentioned, Prov. 3. 6. He ſhall direct thy paths, or ſucceed and proſper thy undertakings. We are aſſured, p. 29Pſal. 118. 8. that it is better to truſt in the Lord, than to put confidence in man. What influence this truſt hath unto ſucceſs may be conſidered under two Heads.

I. A truſt rightly placed in God, will inſpire with true Fortitude and Magnanimity. 'Tis naturally productive hereof. Nothing can more whet the courage of men, or prompt and animate them to great undertakings than this. Such who can truſt in God need not flag nor be appaled, when the greateſt difficulties appear: their Spirits will remain unbroken & undaunted, even when all foundations are out of courſe, Pſal. 46. 1, 2. God is our refuge and ſtrength: a very preſent help in trouble. Therefore will not we fear, though the Earth be removed, and though the mountains be carried into the midſt of the Sea. And to the ſame purpoſe was it declared by David as to his own caſe, Pſal. 27. 1,2. The Lord is my light and my ſalvation, whom ſhall I fear! the ſtrength of my life, of whom ſhall I be afraid? He who is ſenſible, that the cauſe he undertakes in is better than his life, and who commit himſelf unto God in managing of it, will ſet his face as a flint, will not faint or flinch when hazards ſurround him; ſuch a perſon will proceed obſtinately, and without dread or diſmay. They that hope in the Power, Mercy and Providence of God, will be ſteady under p. 30all Changes: their hearts will be fixed, evil things will not ſhake them. Truſt in God will produce calmneſs or compoſure in the ſpirit of men, under the moſt threatning circumſtances; will cauſe them to undertake the hardeſt Services, & to undergo the greateſt hardſhips; hereby the People of God have waxed valiant in fight, and prevailed.

2. This affiance in God engages his favour and bleſſing. Hereby he becomes obliged to grant his merciful conduct, and a good iſſue, Pſal. 33. 18. Behold the Eye of the Lord is upon them that fear him, upon them that hope in his mercy. Thoſe are doubtleſs ſafe and unconquerable, whom the Eternal God engages to be a Refuge unto: They cannot be overmatched, or overborn, who have the God of Jeſurun for their help, their Enemies ſhalt be found lyars unto them: He is ever watchful for their defence, and preſent when they need; by his conduct ſafety will be experienced in the moſt hazardous adventures, and ſucceſs notwithſtanding all obſtacles; but this is the priviledge of thoſe who aright repoſe their truſt in him. He is their help and their ſhield, Pſal. 115. 9. See the different effects of truſting in God, and of truſting elſewhere ſet forth in, Pſal. 20. 8. they are brought down and fallen, but we are riſen, and ſtand upright▪ That God will not forſake or abandon thoſe who p. 31truſt in him, we are certified by famous inſtances on Scripture Record; 1 Chron. 5. 20. They cried unto God in the Battel, and he was intreated of them, becauſe they put their truſt in him, 2 Chron. 13. 18. The Children of Judah prevailed, becauſe they relyed upon the Lord God of their Fathers. King Aſa made this his plea for help againſt his Enemies; 1 Chron. 14.11. Help us, O Lord our God, for we reſt on thee, and in thy Name go forth. A peculiar regard will God expreſs to thoſe who keep in the line of Duty, and confide in him for Salvation; the Lord is good, a ſtrong hold in the day of trouble; he knoweth them that truſt in him, Nahum. 1.7. He approves of and is well pleaſed with all ſuch.

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

USE 1.

We may from the premiſes infer, That thoſe who are truly and ſtrictly Religious, are beſt qualified for Service in a Military Station: I mean (caeteris paribus) their other Endowments of Body and Mind being equal. This Inference is natural and obvious, for ſuch, can aright exerciſe a truſt in God, and are diſpoſed to do it in all their Affairs. In the way of his p. 32Commandments is God to be truſted, Pſal. 119. 166. Lord, I have hoped for thy Salvation, and done thy Commandments. Thoſe who are conſcientiouſly obſervant of approving themſelves unto God, by avoiding whatever is offenſive to him, and by diſcharging all the duties incumbent on them, may Encourage themſelves in the Lord, or be ſtedfaſtly truſting in him: and who ſo fit as theſe to ſtand in that Order wherein dangers are to be expected and waited for? who ſo likely to be employed therein to advantage? The people that do know their God, ſhall be ſtrong and do exploits, Dan. 11. 32. Now, they that know his Name do truſt in him As for thoſe who are at Enmity with Heaven, who are continually affronting and defying the Great God, as profane and debauched perſons are, how can they truſt in him? or what reaſon have they to hope that he will ſtand by them? The boldneſs of ſuch is the effect of a ſenſeleſs or ſtupid ſpirit, of a deſperate phrenzy? they may at ſometimes brave it out in the face of Death, but it is becauſe they are not aware, or don't bethink themſelves of the conſequents thereof: let the Conſciences of ſuch be but alarm'd and rouz'd, their Reſolutions will ſuddenly cool, and their Spirits recoil, the terrors of the Lord will make them affraid, they will tremble at the tidings and approaches p. 33of their Enemies, as of the Executioners of Divine Revenges. Surely then, they are beſt fitted to ſpeak with the Enemy in the Gate, whoſe Reverence of God, and dutiful behaviour towards him, incourages and warrants their truſt in him. True Piety is a main qualification for good Souldiery; it not only graces or beautifies thoſe who make profeſſion thereof, but will render them more uſeful and ſucceſsful in their ſeveral Capacities. The more devout, the better Souldiers; ſuch only who are truly Religious, can value a good Cauſe, they are moſt likely to approve themſelves faithful & ſteady in their reſpective Charges, and the Courage of ſuch is owing to ſure and unſhaken principles. The profeſſion of Souldiers, and the profeſſion of Chriſtianity are ſo far from being at odds, that nothing more accompliſheth for the former, than ſuch a belief of Chriſtian Principles as doth produce an agreeable practice.

USE II.

It is the great intereſt of a People, when expoſed by Enemies, to get into good terms with God, that ſo they may truſt in him for Salvation. Thoſe who are called to jeopard their lives in the high places of the Field, ſhould approve themſelves ſuch, as may aright exerciſe a truſt in God; p. 34and verily, it concerns a people in general, for the Service of whom Military Forces are levyed & employed, to be thus alſo approving themſelves. What can expert and valiant Warriours do in behalf of a people, whom God is in Honour engaged to contend with, and bring low? Naked and Defenceleſs are they, from whom God is departed, although their Borders ſhould be lined and covered with the moſt valourous Souldiers. If God will puniſh his Jeruſalem, a few wounded & feeble Chaldeans ſhall be too many and too ſtrong for them; but if he will protect it, huge Hoſts ſhall inſtantly be Diſcomfited and Scattered. 'Tis then of principal concernment, unto the Profeſſing People of God, when the Grievouſneſs of War is upon them, to enquire wiſely and ſeriouſly, whether they may on good grounds place their hope and truſt in him for Salvation. They who can ſay as that Church in this Pſalm did, their truſt in God will be well grounded. See v. 17, 18, 20. All this is come upon us, yet have we not forgotten thee, neither have we dealt falſely in thy Covenant; our heart is not turned back, neither are our ſteps declined from his ways, &c. But to apply this conſideration to our Caſe, if we cannot thus plead, we ſhould bethink our ſelves wherein we have forgotten God, and prevaricated in his Covenant: be humbling our ſelves for, p. 35and turning from what hath been matter of provocation to him; and thus be in good earneſt, ſeeking Reconciliation with him: then may we get him engaged for us who is the God of Armies, then may we truſt that our Arms ſhall be proſpered, that our Bow and our Sword ſhould not return empty. Were we a Righteous and Holy People, we might boaſt in God, be confident that his Face would be towards us, and his Arm employed for us; if we hearken to him, and walk in his ways, we might allot upon it, that he would ſoon ſubdue our enemies, and turn his hand againſt our Adverſaries, Pſal. 81. 13, 14 But if his Holy Mountain is forſaken, if his Covenant is neglected, if we are falſe, deceitful, and unſteady in our dealings with him, we muſt juſtify God tho' he caſt us off, and put us to ſhame, and go not forth with our Armies, and ſuffer thoſe that hate us to ſpoil for themſelves. When Iſrael turns their backs, and fall before their Enemies, we are told the cauſe in, Joſh. 7. 13. There is an accurſed thing in the midſt of thee, O Iſrael; Wou'd we make God our truſt, and enjoy his Salvation, we muſt ſearch out the accurſed thing, we muſt amend our ways and our doings. Were this our ſincere aim and purſuit, then ſhould we be Fenc'd and Hedg'd about with Divine Protection, the Weapons formed againſt us ſhould not proſper; then ſhould we be p. 36priviledged, and might triumph, as in Pſal. 46. 7. The Lord of Hoſts is with us, the God of Jacob is our Refuge, Selah.

USE III.

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

'Tis very commendable to be ſeeking after skill in Military Science or Faculty, and the attainment thereof is a valuable Talent. However this is from God, and is his Gift; yet it is not to be expected from him immediately, but by his bleſſing upon the induſtrious uſe of proper means. Abraham took care that his Houſhold Servants ſhould be tutored to the uſe of Warlike Weapons, Gen. 14. 14. When David aſſum'd the Government upon Sauls Defeat & Death, one of the principal things, wherein he manifeſted his care of the Common-wealth, was that, 2 Sam. 1. 18. He bade them teach the Children of Judah the uſe of the Bow. There is an honourable mention made of ſuch in the Scripture Record, who p. 37were ſkilful is War, able to bear Sword and Buckler, and to ſhoot with Bows, 1 Chron. 5. 18. And in ch. 12. 18. Men of War fitted for the Battel, who could handle Shield and Buckler. They may well be accounted ſome of the moſt uſeful perſons in a Common-wealth, who excel in ſuch like ſkill and endowments, and who are promoters thereof. What will Stores and Magazines ſignify, without men of Skill and Spirit to apply and manage them? But to ſeek after Military Accompliſhments only as an Ornament, or piece of Gallantry, is vain: and yet leſs juſtifyable is it, to attend Military Exerciſes as a ſport or piece of paſtime: if due references are not made herein, that time expended about them is but loſt. It is acceptable to God, when proficiency in the Art Military is endeavoured, with a deſign of Service to him and his Church; thoſe who don't thus regard it, do but trifle in their pretences about it.

All due Preparations both to withſtand & offend an Enemy, are proper & incumbent, eſpecially in times of danger. 'Tis inexcuſable folly to be negligent in this regard, for indeed none can aright truſt in God, who are ſlack as to the uſe of means ordained and afforded. Perſons of a Military Order and Spirit, are therefore to be encouraged; thoſe who bear Arms for the Service of the Publick, p. 38ſhould be well provided for, and rewarded: all needful Supplies of every kind procured and in a readineſs: but whatever care is uſed in theſe things, it muſt be with an eye to God, reſigning and commending all to his bleſſing. In Nehemiah's time, when a ſudden Onſet was expected, from thoſe who were malignant againſt the intereſts of the People, and of the Worſhip of God, we have an account of his exemplary method, Neh. 4. 13, 14. I ſet the people after their Families, with their Swords, their Spears, and their Bows: and ſaid to the Nobles, to the Rulers, and unto the reſt of the People, be not ye afraid: Remember the Lord which is Great and Terrible, & fight for your Brethren, your Sons & your Daughters, your Wives, and your Houſes. The prudence and Religion of Hezekiah, when a potent and victorious Adverſary was approaching to the Gates of Jeruſalem, we find recorded, 2 Chron. 32. 1—8. So then when the Bow and Sword are prepared, when ſkill or dexterity for the due improvement of theſe is endeavoured after, a Service for God and his People ſhould be intended; but moreover there ſhould be a reſt, relyance or dependence upon God, in order thereto.

All I ſhall here add is this, that it is juſtly to be accounted a mark of Divine Deſertion, when there is a general failure among a People p. 39of Perſons Spirited for Military Service; and when the purſuit of qualifications for it, is look'd upon as a little, impertinent, inconſiderable thing; and alſo, when a ſecure Laiſh-like Spirit prevails: but yet when the utmoſt is done, that can be done by a People as to the things mentioned, God muſt be acknowledged as God, by being intirely, abſolutely confided in.

USE. IV.

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

The tendency hereof, is not to nouriſh ſecurity, but to take off from a falſe, fooliſh, and dangerous confidence. There is a great difference between neglecting and not confiding in means. To be carefully uſing of them, and yet to conſider or regard 'em in their proper place, is a point of great concernment, and not a little caution is needful hereunto. There are two Extreams, and there is danger p. 40on either ſide, viz. Truſting in means while neglecting of God, and truſting in God while neglecting or careleſs of means. We are eſpecially incident to the former, in what concerns outward or ſecular matters; and therefore it is, that if at any time our Endeavours are crowned with ſucceſs, we are ready to allot upon it for the future, forgetful of God, and our dependence on him: but if our Enterprizes miſcarry, we are ready to droop or deſpond, as if no help could be obtained: there is therefore abundant reaſon why the Duty propounded ſhould be preſt, and urged upon us. For which End, both former Experiences, and our preſent circumſtances, may juſtly be reflected and deliberated upon by us.

That it is beneficial for us to truſt in God, hath been formerly experienced; and therefore are we Obliged ſtill to be truſting in his Name. By a Chain of Memorable Providences hath the Divine favour been manifeſted in the Preſervation and Eſtabliſhment of our Civil and Religious Liberties, notwithſtanding the Malice, and Moleſtation, whereto we have been obnoxious. Many a time may this Iſrael ſay, if it had not been the Lord who was on our ſide, when men roſe up againſt us, then they had ſwallowed us up quick, when their wrath was kindled againſt us. The uſe of our Sword and Bow, hath been p. 41ſeveral times called for, and by a truſt in God rendered ſuccesful. The former works of God, ſhould be improved unto the Setling our Hope in him, Pſal. 78. 4, 7.

Our preſent Circumſtances proclaim, how … is to truſt in our Bow and Sword for Salvation. Very awful and tragicall are the things, that by Divine permiſſion have been acted in our Land, by a Contemptible and Barbarous Nation: and very Remarkable … have attended our Enterprizes, when formed with the beſt care and caution, when purſued with the greateſt Labour and Diligence. We have had abundant conviction, of the inſignificancy of Military ſkill and proweſs in our actions againſt an inſidious Enemy: That vain is the help of Man without the help of God, hath been very ſenſibly proclaim'd unto us: In that our Confidences have been ſo much rejected, our Succeſſive & Expenſive Expeditions, ſo much blaſted, we ſhould be Cautious where we put our truſt, it highly concerns us to be ſo. God deſigns to make us throughly ſenſible, of our abſolute dependence upon himſelf, that we are hopeleſs unleſs he undertake for us. The apprehenſions of our weakneſs and danger at preſent, ſhould cauſe us to be more in Looking upward; to be acting more agreeably to the Profeſſion we make in our Solemn Supplications, unto God for his guidance and p. 42bleſſing in all our great affairs; far better would it be with us, did we more Eye God in all; if though a Poor and afflicted People, we truſt in his Name, we ſhould enjoy his defence, he would ariſe and Save us.

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

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

The ſubject handled, hath not the leaſt tendency, to divert or diſcourage you from your laudable AEmulation, of high degrees in p. 43Military accompliſhments; but it tends to further you in ſuch an uſe of your Arms, in Exerciſing and Employing them with ſuch a deſign and diſpoſition, as may render you accepted of God, and the happy inſtruments in his hand of good unto his People.

If the drift and tendency of my Diſcourſe, hath principally referr'd unto what concerns Souldiers, when call'd forth to real Service, in faceing and encountring of their Enemies; the conſideration of the State of Affairs abroad in the World, and among our ſelves, may, (I Suppoſe) be a ſufficient Apology for it. A General Summons to War, ſeems to be now Serv'd among the Nations, and an hot Service are they like to be called unto, who can bear Arms. To the help of the Lord againſt the Mighty, all who would be accounted Cordial to the Weal of Iſrael, may be glad to appear; as for thoſe who refuſe to afford their Help in ſuch a Criſis, the bitter Curſe of Meroz is like to take place upon them. The tidings brought us from abroad may cauſe us to reflect on thoſe words of the Prophet, Jer. 46. 10. For this is the day of the Lord God of Hoſts, a day of Vengeance; the Sword ſhall devour and be ſatiate, it ſhall be made drunk with blood. And when are we like to ſee a Period of our Calamities and Diſaſters? Verily, as yet a Sound of Battel is in the Land, and of great Deſtruction; to uſe p. 44the Words of the ſame Prophet, Jer. 50. 22. Ruins and Deſolations have been in our Borders; Garments rolled in Blood, the confuſed noiſe of inſulting Enemies, mingled, with the groans of the Wounded, and Wailings of Captives, have been there ſeen and heard. And we have ground for very ſolemn and awful apprehenſions, as to what may be behind, of being further and more grievouſly affected with the Wars of Europe, before the Concluſion of them. If ever learning War was ſeaſonable, now it is; and now if ever, ſhould thoſe who attend Preparatory Exerciſes for learning of it, have very cloſe thoughts about, and a ſerious regard to Real Service; and a Truſt in God is now Eminently called for.

Be Excited then, to a proceedure in your Endeavours after further attainments in Military ſkill, and accompliſhments for Military Work and Service. Let Conſcience of Duty influence your performances on ſuch days as this is; and conſider that you muſt acknowledge God in Seeking, what you deſire and reach after; it is he can Teach your hands to War, and your fingers to Fight. Labour after the Exerciſe of a right hope and truſt in God, as to all you are, or may be called unto; intire your ſelves to it: watchfully avoid what is inconſiſtent with it: Let the requiſites hereunto be carefully purſued, viz. A right knowledge p. 45of God, and an hearty ſubjection to his Will. And let the intereſt of CHRIST ever lye near your hearts: if Heathens could act from ſuch a principle, that it would not be worth their Living to ſee the Deſtruction of their Country and of their Religion; ſurely Chriſtians, may and ſhould be much rather ſwayed thereby. Eſteem it truly glorious, and worthy of your Ambition, to be Inſtruments under God of his Peoples ſafety, or of preſerving, reſtoring, prolonging their tranquility.

I ſhall have done when I have ſaid, that there is a Spiritual Warfare, whereto all Chriſtians are Obliged, and it is moſt pernicious or dangerous to be Self-Confident in the management thereof. We muſt all yield our ſelves to the Lord Jeſus Chriſt, to fight under his Banner, and to be followers of him, whereſoever he ſhall call us: We muſt ſee that we want none of the Armour he hath provided for us, and in his Word recommended to us: We muſt Watch always; Fight and not flouriſh onelyonly: the World muſt not be inordinately either loved or feared by us, but overcome: Sin, indwelling Sin muſt be not only Maimed; Wounded, or Suppreſt, but Mortified; Principalities, Powers and Spiritual Wickedneſſes, muſt be wreſtled with and Vanquiſhed. But how ſhall we do this? We are told how, in Eph. 6. 10. Be ſtrong in the Lord, and in the power of p. 46his might. Our truſt, the truſt of our Souls, muſt be placed and fixed on our Glorious Redeemer: to Him we muſt repair, in his Name engage, elſe we ſhall be Foiled, Worſted, Enſlaved; but obſerving his Orders, and relying on his Grace, we ſhall come off more than Conquerours. To ſit down with the Lord Jeſus Chriſt in his Throne, is verily ſuch a Triumph, that the Tongues of Men and Angels, cannot Expreſs the … ſenſe & Emphaſis of it: to this are we reſerved, thither ſhall we Arrive if imploring, and depending on his Aſſiſtance and Conduct, we approve our ſelves Faithful unto the Death; AMEN.

FINIS.

ERRATA.

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

End of the text · Henry Gibbs, The Right Method of Safety (1704)