THE Churches Plea FOR THE Divine Presence To Prosper HUMANE FORCE.
IN A SERMON Preached, June 5. 1689. Being the Day appointed for a General Fast, and to Implore the Blessing of Almighty God upon Their Majesties Arms.
By T. CRƲSO.
Hear, Lord, the voice of Judah, and bring him unto his people; let his hands be sufficient for him, and be thou an Help to him from his Enemies.
LONDON, Printed by J.R. for Iohn Salusbury, at the Rising Sun, near the Royal Exchange in Cornhil, 1689.
THE PREFACE.
IF ever it were Seasonable, since we were a people, to sanctify a Fast, and call a solemn Assembly, we must acknowledge it to be Eminently so, when the Wisedom and Piety of our Governours lately put us upon that work. What King (sayes our Saviour) going to make War against another, sitteth not down first, Luke 14.31. and consulteth whether he be able to meet him that cometh against him? But the consultation in such cases may be either Prudential, or Religious; and when the meer Politician upon the prospect of some visible advantages on his own side, is ready to cry out (with those forward Sons of Zebedee) We are able, Mat. 20.22. the serious Christian [Page]stops a while, and looks higher than any thing here below, that the strong God may be united with him, before he adventures to contend with the weakest Adversary.
How far the external strictness in most places upon this occasion, was accompanied with internal Zeal, the searcher of hearts only can determine; whether there was an awe upon mens spirits, suitable to the reverence of their Behaviour, is not known to us; Rom. 14.6. But if they who regarded that day, regarded it to the Lord, (and not as an Humane ordinance imposed against their wills) we need not doubt of an happy and prosperous event. A Fast which God hath chosen, (that is, when our observation is according to his Institution) is a fast which God will blesse: a day of the aflicting of souls, ushers in a day of salvation to Kingdomes: though on the other hand, all appearances of Repentance (if they are no more than appearances) make our sin the greater, and consequently may make our destruction the swifter: mens burning in unmortified lusts, while they are covering themselves with ashes turns the solemn [Page]meeting it self into Iniquity: Isa. 1.13. such a people will be brought lower for their pretended Humiliation, and their formal Abstinence shall fatten them for Judgment.
There is nothing which will more betray the insincerity of that day's services, than the total discontinuance of them now; certainly the work, which we were then called to, could not be well done, by those who thought it the work of a day; great congregrations are not the only places wherein the people of God are to pour out their hearts before him: nor is prayer at any time to be restrained, till God's favourable Answers stir us up to the offering of praise. Isa. 62.6. You that make mention of the Lord, keep not silence, should be a continual remembrance to us of our continual duty; that as we have mourned together publickly, we may now privately mourn apart, and follow God as close with our Single Petitions, while the cause remains, as we did for a few hours with our Joynt-Requests. So might the Kingdom of heaven suffer violence (as it were) from us, and neither the Gates of Hell, nor any Enemies upon earth be able to stand before us.
To this end, I very willingly bore a small part in the late General solemnity, and should be most glad, if I could contribute any thing further, by the unwilling publication of the following Sermon; for I must own my averseness to this, as well as my readiness to the other; but if that which the urgent intreaties of some (whose undeserved affection to my person, may I hope, procure them some good by my ministry) have extorted from me, should issue in the awakening of any to their present duty, in seeking the Lord and his strength upon so great and important an occasion, Psal. 105 4. I shall rejoyce on their behalf, and be encourag'd to displease my self more for the profiting of others, as well as to run the hazard of those Imputations which Ill will is always apt to cast.
I have nothing more to detain the Reader in this place with, but to beg, that the Unaccurate manner of handling may not prejudice him against the matter it self, and that he would not be offended with the thing for want of acceptable words: let all the weaknesses here discover'd, be attributed to the man, [Page]and if there be any thing truly Edifying and instructive, let the honour of it be given to God, who hath taught me to account my self as one of
The Churches Plea for the Divine Presence to Prosper Humane Force.
Who will bring me into the strong City? Who will lead me into Edom?
Wilt not thou, Oh God, who hast cast us off? And wilt not thou, Oh God, go forth with our Hosts?
THis whole Psalm, with very little variation of Words, and without the least variation of Matter, is borrowed from two preceding Psalms. The former part of it is compos'd of the latter part of the 57th. Psalm, from the 7th. verse to the end; the latter part is taken out of the 60th. Psalm, from the 5th. verse to the end. But whereas that (last mentioned) Psalm is introduc'd with a most sad and mournful Preface, holy David begins here in a more chearful strain, as more suited to the present dispensation, under which he was. When that Psalm was penn'd, David seems to have been in actual danger, at the writing of this he is thought to have received the Mercy, which he prayed for before; and he now records his own Experience of God's Goodness [Page 2]to him, and powerful appearance for him in former difficulties and straits, not only as a standing encouragement to himself, and other beleivers then, but as a Typical pledge, Dickson on the Psalms Vol. 3. p. 94. and earnest of that glorious final victory which should be obtained by the true Militant Church over all her intestine and foreign Enemies under the conduct of Christ her exalted Head and Saviour in the Gospel Times.
What Davids particular Case was, we may easily collect from other Scriptures. Before the Death of Saul, he had the promise from God, of succeeding in the Throne, and of the prosperity and flourishing of his Kingdom; when he had the possession of it, many of the neighbouring Princes and Nations set themselves to oppose him; among the rest, the Philistines did so, Psal. 83.6, 7, 8. and the Syrians, the Ammonites, Moabites, and Edomites, of whose Confederacy and conjunction in that accursed Cause, the Holy Ghost gives us a distinct account. David's engagement in these just and necessary Wars against his, and Israel's Adversaries (which were continued in some measure till the very birth of Solomon) was the reason why God did not expect from him the building of the Temple; but however, God did not leave him alone in the carrying of them on, and the conquests which he made, were very considerable, according to the hope and desire of his own Heart. Moab (says he, verse 9. of this Psalm) is my wash-pot, and over Edom will I cast out my shooe, (expressions of great Contempt, and of the meanness and servitude of that state, which they should be brought into) over Philistia will I triumph. So he proceeds in the words of the Text, who will bring me, &c.
Some conceive, that by the [strong City] here, in the 10th. verse is meant Rabbah, the Royal City of the Children of Ammon, which was so long besieged, and at last taken by Joab. Others think, 2 Sam. 12.26. that the Psalmist speaks to the same subject both in the former and latter part of the verse, and therefore apply it to the Fortifyed places in [ Edom's] Countrey, who boasted much of invincible strength; as we may learn from the Prophet, who foretelling the destruction of Edom, says, Obad. 3. The pride of thy heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high, that sayest in thy heart, who shall bring me down to the ground? These Edomites, as they were lofty and insolent, so they were old and inveterate Enemies to the seed of Jacob; but David was led (as he wisht) by a mighty hand of Providence to vanquish and subdue them; 2 Sam. 8.14. so that throughout all Edom he put garrisons, and they all became David's Servants.
The Time which he refers to, in the 11th. verse wherein God [had cast them off] was in the Reign of Saul, when the sins of the Israelites were justly punisht, both by his Arbitrary practices, whom they foolishly courted, and by God's abandoning of them, whom they sinfully despis'd. David's Subjests could not but say, that it was better with them now in all respects, than heretofore; as they now lived under a more gentle and Righteous Government, so they enjoyed more of the smiles and blessings of Heaven.
The words contain in them two principal things. 1. An earnest enquiry after some effectual succour. Who will bring me into the strong City? Who will lead me into Edom? Not that David was ignorant, whence [Page 4]such succour might be had, like the blind world whose common cry is, Psal. 4.6. who will shew us any good? (for he had an Eye which was always open, to the Everlasting Hills) but to intimate, that he depended not upon any Military preparations, not upon any skill and courage of his own, nor upon the numbers and union of his people. The like passage we meet with elsewhere; Psal. 94.19. Who will rise up for me against the evil doers? Or who will stand up for me against the workers of Iniquity? Implying, that he wanted and sought after some further help, beyond what he had already, in the concurrence of his Subjects and Allyes, whose service, though valuable and useful in its place, was not sufficient. 2. An Humble expostulation with God about it. Wilt not thou, Oh God, who hast cast us off? And wilt not thou oh God, go forth with our Hosts? David forms his Petition into a Question, which he puts up to God with a becoming reverence, and yet with a warrantable boldness; as in other places also, Psal. 85.6. after the same manner; wilt not thou revive us again, that thy people may rejoyce in thee? Which was no argument of any distrust, or doubt whether God would or no, but rather on the other hand signified an hopeful confidence that he would. I will only add, that this is such a way of Address to God, as the due modesty of Creatures and Sinners does not forbid, but the Liberty granted to beleivers does very much encourage.
There are several Truths included in this Text, which are worthy to be opened, and seasonable at this Day.
I First, That In Cases of publick Commotion, by the attempts which Enemies make against us, and we against them, it behoves us to be very sollicitous about the issue of them.
III Secondly, That Former rejection by God should not damp all comfortable expectation of future assistance from him.
III Thirdly, That God's favourable help is of greatest consequence to be desired and obtain'd for the making of our Arms Victorious.
I propose to handle these points severally, and conclude with an Application which may be suitable to them all, and to the design of this dayes Assembly.
I.
The First Thing, which I shall endeavour to shew, is that In cases of publick commotion, when our Enemies and we are making mutual attempts against each other, we ought to be very sollicitous, that it may have an happy and successful end. This truth is grounded upon the passionate working of David's Spirit, when his Forces were bent against bloudy Edom, he seems to be zealously inquisitive about the matter, Who will bring me into the strong City? &c.
We should not, like Jonah, sleep in the midst of Storms, but rowse our selves into a serious thoughtfulness, as to what will become of us and of our Countrey. We know how sharp the Disciples were upon our Saviour, when the waves beat into the Ship, and he lay upon a pillow in the hinder part of it; Mark 4.38. Master carest thou not that we perish? What censure then can be too severe for those, who in the greatest distresse of Nations, do scarcely manifest the least concern? Though perhaps more than a Kingdom lyes [Page 6]under the hazard of perishing, there are multitudes of such a slothful and careless temper, that they will not put themselves to the trouble of considering; but sit at case, till almost every thing about them is not only shaken but removed. How many, as if they were strangers in our Jerusalem, or worse, have no sense of the common difficulties to be encountred, nor of the miseries to be escap'd; but at the same time, when all good men are ready to stand with their hands upon their Loins, or to fall upon their Knees, they are perfectly stupid and secure, and shake off all fear of wrath in this World as well as that which is to come! Surely this is not a Christian, but a brutish frame; a frame most unfit to be found in now, when such probable dangers look us in the face, when both the rage and confidence of our Enemies is grown so high, and our own unthankfulness for fresh deliverances is so notorious. To be regardless of our present circumstances, or indifferent about them, argues an Heart wofully hardned, and is a sin which hath various sins in it. I shall mention Three which are very evident.
1 First, It carries in it a contempt of Providence. For there is the finger of God in every Hand which is lifted up against us; no Dog can move his Tongue against an Israelite, if God think fit to tye it; no man can so much as desire our Land, Exod. 34.24. if he would restrain and bridle their Affections. God can chain up the ambition, or the cruelty, the pride or the fury, which is in the hearts of Tyrants, tho he never intend to purge it out. Satan and all his Instruments, being God's prisoners, are limited & confined by him, according as he pleases; and therefore if they be in any measure let loose, 'tis a special dispensation which calls us to bethink our selves. Neither the roaring Lyon, nor any other Beasts of prey can go [Page 7]about, seeking whom they may devour, much less could they actually devour, if God would hedge them in. Without his permission, the waster cannot find in his heart to destroy, nor lay his design, Isa. 54.16. nor do any thing in order to its accomplishment; for God hath created the waster, as such. It is in his power, when he will, to seal up the hand of every man; therefore, Job 37.7. when wicked men are suffered to disturb our peace, and we are put to defend our selves by force, 'tis an awakening summons to serious consideration. He that could prevent Balaam from cursing his people, can as easily hinder other Adversaries from assaulting them; he that moved the Officers in the Syrian Army to depart from Jehoshaphat, after they had surrounded him, 2 Chro. 18.31. is as able to keep them from coming nigh. The God, who gathers the wind in his fists, could block up the most threatening Fleets on their own shores; undoubtedly then, if he fill their Sails, and give them the opportunity of advancing towards ours, it ought to seize and affect our minds. 'Tis good to take heed, lest in despising the oposition of man sometimes, we despise the Providence of God.
2 Secondly, it discovers a want of Compassion to our Brethren. We know that the War now undertaken, is design'd for the relief of our Fellow-Protestants, as well as our own safety: so that if this should fail and miscarry, we cannot without horror reflect upon the fatal consequences of it, with respect to them, as well as our selves. If the unclean Spirit be not cast-out he will torment those poor creatures so much the more, which are already under his power. If our Enemyes should have the successe which we pray against, it would make their little fingers thicker and heavier than their [Page 8]loins have yet been: and wo be to those whom God shall give up to fall under half that weight. When Moses and Aaron did but intercede with Pharoah: that the people of Israel might go and sacrifice to God in the wilderness, Exod. 5.7. he presently increas't their task, and multiplyed their burdens; what do we then suppose, that he would have done, if he could have overtaken them in his pursuit of them, and brought them back into his Land? It is a double destruction which our Brethren must look for, if God should blast our attempts to save them. And besides, they are our Brethren also, who adventure and expose their lives in this Cause, whether in the field, or the deep: they are many of them (as the tribes of Israel said to David) our bone and our flesh, 2 Sam. 5.1. and their Death should be precious in our sight upon that account. How does every man, that really engages in this great Expedition, carry his soul in his hand, and throw himself upon the sensible brink of Eternity? Not one of those many Thousands knows, but that the price of his bloud may be written upon the mercy which is brought forth: should we not therefore be very thoughtful about the gaining of that mercy, which multitudes may pay so dearly for? Is it nothing to us, that in all likelihood, the sword must cut off so many of our Friends, before we are fully delivered from our Enemies? where is our Humanity and the sounding of our bowels? are they all shut up?
5 Thirdly, it betrayes want of zeal for the interest of Christ. There is a great deal more which lyes at stake this day, than perhaps we are all aware of at the first sight: according as God shines upon our counsels, or overthrows them, according as he blesses, or defeats what is now doing, for ought we know, it may fare [Page 9] well or ill with the Protestant Religion, and with all that adhere to it: (at least, all in these parts of the world.) God himself only is able to tell, how far the consequence of this present action may extend, as to the raising or ruining, the Supporting or Extinguishing of the Reformed profession. There is manifestly that upon the wheel, which as God is pleased to order and determine it, may turn the scale very much as to the fall of Sion or Babylon, the upholding of the Kingdom of Christ, or Antichrist, in Europe. The issue of it, is likely to be very glorious, or very dismal: the Gospel will either get or lose much ground: Truth will be quite Eclips't and Swallowed up by Strong delusions, or else prevail and triumph over them. Some where (Either in the Land of Judah, Isa. 26.1. or in the land of her Enemies) that Song will be sung, We have a strong City. If our Adversaries should be permitted to lift up their heads now, how will they trample our Holy faith under their feet? what havock and desolations will they make, wheresoever the name of Christ is duly call'd upon? how would the Conquest of these Kingdomes, and of those Provinces that have so seasonably assisted us (which God in mercy forbid) let them in like a flood upon the rest of the true Christian world? They would no longer say, let us break their bands in sunder, but conclude, that they had broken them, and bid us in derision, to flee as a bird to our mountain. Psal. 11.1. This in the judgment of reason must follow, if God should cast the lot of Victory on their side: and therefore, is there not a cause for the deepest concernment? must we not be (like the Idols of our Enemies,) stocks and stones in deed, if we sit still and consider [Page 10]nothing, when the All of our Religion seems Embarqu'd in this bottom?
II.
The Second thing, which I am to prove, is that Former rejection by God should not discourage all Comfortable expectation of future assistance. The God that hath cast us off heretofore (as we see here in the text) may stand by us, and joyn with us afterwards. We are not to think that the stream of adverse Dispensations will never turn, or that he who seems to forget our misery a while, will forget it always. If God hath been angry, we must not therefore fancy, that he is Implacable; if his fury hath burnt like fire, it is no argument, that this fire cannot be quenched. Such conclusions are very absurd and irrational upon several accounts. I shall instance in five Particulars.
1 First, Providences in this world are very various. This is a changeable state; the face of the Skie is not constantly alike, but sometimes clear, and sometimes lowring: 'tis neither always free from Clouds, nor always Covered with them. The Church from the beginning had her mixture of prosperous and afflictive dayes. As Job rebuk't his wife with saying, shall we receive good at the hands of God, Job 2.10. and not evil? so on the other hand we may comfort our selves with this, Have we received evil at Gods hands, and shall we not also receive good? (though there be this disparity, that the one is freely bestowed, and the other justly inflicted.) As it is groundless presumption, when our mountain stands strong, to say, we shall never be moved; so 'tis unreasonable despair, when our Mountain hath been shaken, to say, we shall never be setled. Tho God is of one mind, and hath one general end, which is, to order and dispose all things for the best, yet his Infinite wisedom does not [Page 11]constantly observe one and the same method: sometimes he glorifies himself, and does us good by our distresses, and at other times by our deliverance. The Beauty of Divine Providences consists partly in their Variety: the work of God would be lesse admirable, Eccles. 3.11. and his glory lesse visible, if His people were continually either under Smiling, or frowning Dispensations.
2 Secondly, God hath his peculiar set times of Executing judgment, and of shewing compassion. There is a time to correct, and there is likewise a time to favour: Psal. 102.13. as Solomon sayes that there is a time of War, Eccl. 3.8. and a time of peace. God observes the proper seasons of giving rest, and causing trouble, of exercising us with Enemies, and rescuing us from them; and this he is as careful to do, as to maintain and keep up the succession of day and night, of the Summers heat, and the Winters cold. Our Heavenly Father knows that we have need of both, and he knows when we need them; so that our Tranquillity shall not be lengthned out too far, nor the rod of the oppressour remain too long, but these things shall take their turns, as God sees most convenient for us. 1 Cor. 15.23. What the Apostle says with respect to the Resurrection, every man in his own order, may be accommodated to this case, every thing falls out in its own order; when one work is accomplished, God begins another; when we have been kept low long enough in the midst of difficulties and straits, he Commands enlargement to arise. Therefore, 'tis no strange thing for God to remember mercy in wrath, and make light to shine out of darkness, Amos. 5.8. and to turn the shadow of death into the morning.
Thirdly, It is no unusual thing for mercy to contract a peoples sufferings, and overrule the arguments which are brought by Justice. Though we cannot say, that God is ever really divided against himself, yet when he condescends to speak of himself after our manner, and in compliance with our infirmity, we read of a kind of struggling and contention between one Attribute and another. Hos. 11.8, 9. How shall I give thee up, Ephraim? (says God by the Prophet) how shall I deliver thee, Israel? (as if he were vehemently press't to do it, and yet could not comply.) &c. My heart is turned within me, my repentings are kindled together; I will not execute the fierceness of mine anger, I will not return to destroy Ephraim, &c. The Righteousness and the Goodness of God seemed here to be at variance, and after some dispute (as it were) the Goodness of God resolved to cease that controversie, which his Righteousness might have continued; the people were bent to back sliding from God, v. 7. and therefore Justice was inclined to punish them still; but mercy (like the Angel which held Abraham's hand, when he was going to sacrifice his Son) urg'd their forbearance, and prevailed. God is often provok't by a Nations sins to prolong those calamities, which he uses his Prerogative of Grace in cutting short. We generally deserve that God should pluck us down, and root us up, when on the contrary, 'tis his good pleasure to build and to plant us. Indeed he never yet wrought any Salvation for his Church, but that at the same time, when he did so, he might have gone on in the way of his Judgments.
4 Fourthly, There is the less reason to look upon former Rejections as final, when the causes of them [Page 13]are in some measure removed. Perhaps, God cast us off before, for the sake of some National wickednesses, which are at this day purg'd. It could not be expected, that God should upon any occasion fight for us, when the body of the people in the same manner which Gamaliel spoke of, were fighting against God. Acts 5.39. While the Word of God (in a sense) was bound, I mean, while the preaching of it was restrained, no wonder that God was as a man astonied, Jerem. 14.9. and as a mighty man that could not save. It is in vain to hide that which is too publickly known, and calls for solemn Repentance; the sin of Persecution (that mischief framed by a Law) was for many years, like Achan's accursed thing in our Camps; but God having now by the hands of our Senators opened a door for the free progress of the Gospel among our selves, one great obstacle of our Success against Foreign Enemies is taken out of the way. A Legal Indulgence to Tender Consciences was as fit a preparative to this Fast, as this Fast is to the following War. I might add, that it may be, sometimes God went not forth with our Hosts, because they went forth, not against our Popish, but our Protestant, Neighbours; when we were joyning with our Enemies against our Friends it was in Mercy to us, that God did not prosper us; when we have been helping those who sought our ruine, and weakening those that were always our refuge in distress, the assistance of his Providence would have argued his displeasure; but blessed be God, that now they who are Ʋnited with us in one Faith, are also joyned in one Interest and Cause, and therefore we may somewhat better expect God's Conjunction with us now than heretofore.
5 Fifthly, Those bitter things which God hath formerly written against us, we may read a great deal of comfort in, upon our return to God. The Wine of astonishment which we have tasted, may now be made a refreshing Cordial. For Executions of Treatenings (as One well observes) should be taken as pawns of the performance of promises; the same unalterable Truth which binds to the one, will secure the other. We may be confident, that God was not more ready to forsake us during our Impenitency, than he is to receive us, when we repent. Past calamities while we were in our sins, should be improved to strengthen our Faith of future mercies, when we turn from our sins. If God hath in faithfulness afflicted us, Psal. 119.75. why should we question his Faithfulness in releiving us? We that have felt the lashes of his angry rod, when we were running from him, shall undoubtedly experience the succours of his mighty Arm, when we come back to him. Sinners, whose Transgressions have been visited, are of all others the most likely to be pitied, when they become penitents. The remembrance of former wounds, seems to be an encouraging motive to the Church to look for a gracious Cure; Come, and let us return unto the Lord, Hos. 6.1. for he hath torn, and he will heal us; q. d. he will heal the rather, because he hath torn us. If God had not cast us off before, we should have more reason to be jealous, that he would do it now.
III.
The Third Thing which I undertook to shew, is that God's favourable help is of most importance to be desired and obtained for the making of our Arms Victorious.
'Tis true, that second Causes have their proper Sphere to Act in, but the first is infinitely above them. God does not accustom himself in these dayes to render means unnecessary by Miracles, but he renders them efficacious by the concurrent exercise of his own power. As God does not raise up children to Abraham from the stones, but propagates an holy Seed in an ordinary way; so he does not defend us meerly by Invisible Legions of Angels, when there are Men to be employed for such a purpose. When God was about to make David King, in spite of all his opposers, he so turn'd the hearts of the Tribes of Israel, 1 Chro. 12.22. that they came to him to help him day by day, till it was a great Host, like the Host of God. He that rules in the Armies of Heaven, makes use of Armies upon Earth too, and manages their military acts for the fulfilling of his own ends. God speaks of commanding, Isa. 13.3, 4, 5. and calling his sanctified ones, and mustering them for the battail, and making them the weapons of his indignation to destroy the Land of Babylon. Josh. 5.14. Jesus Christ appeared as chief Captain of the Host of the Lord, when Joshua was their visible Leader. The sword of the Lord had the preheminence, Judg. 7.18. when the sword of Gideon was drawn also. Though David went as Champion against Goliah, he gives the glory of those Titles to God, the Lord of Hosts, the God of the Armies of Israel. 1 Sam. 17.45. Therefore he cries out here in the Text to God, Wilt not thou go forth with our Hosts? alluding (as some conceive) to God's marching before the Israelites in the cloudy Pillar, Psal. 68.7. which was an Emblem and Token of his presence. Indeed, 'tis the presence or absence of God, which makes the event of all Warlike Expeditions either good or bad; Deborah animates Barak with this, that [Page 16] Sisera would certainly fall into his hand, Judg. 4.14. because the Lord was gone out before him; and on the other side, the Psalmist complains, that God made them turn back from the Enemy, Psal. 44.9, 10. because he went not along with them. Creatures like our selves, have their part to perform but Almighty Aids are the principal thing. Upon this account, Moses was not contented with the guidance of an Angel, without the presence of God himself; If thy presence go not with me, Exod. 33.15. carry us not up hence; implying, that it was to no purpose for them to move, if they left their God behind them. God's going forth with Armies, is eminently advantagious to them in several respects; which I shall reduce to these four Heads.
1 First, By enduing them with skill and prudence for their proper work. Multitudes of persons are call'd to this service, that were never trained up (it may be) by tedious discipline, nor have had opportunity of improving themselves by frequent practise, according to the methods and rules of Art, whom God (nevertheless) can instruct to discretion in this employment, as he does the Husbandman in his. Isa. 28.26. He who is wonderful in Counsel, v. 29. as well as excellent in working, does therefore many times chuse even in this case, the foolish things of the World to confound the wise; men that have but little experience, and as little wisdom of such a sort, to foil the greatest Commanders with. 1 Sam. 17.33. What was David but a raw stripling, that ran from the Sheepfold to the Camp; c. 18.5. and in a little while, he was set over the men of War, and made himself so famous, that the slaying of ten thousands was ascribed to him, v. 7. and but thousands to Saul; the true cause of which is mentioned afterwards, v. 12. the Lord was with him. And David himself [Page 17]makes a particular acknowledgment of it, Psal. 144.1. Blessed be the Lord my strength, which teacheth my hands to war, and my fingers to fight. He that understood only how to handle a Crook, or play upon a Harp, must needs be taught of God, when he came to meddle with weapons of War. God can make those men considerable Helpers in a victorious Battel, whose Folly and Ignorance we might rather suspect to hinder it.
2 Secondly, By Inspiring them with Courage. That God who hath put such a Nature into the Horse (which being a Brute, is not capable of the same impressions as a Man) that He mocketh at fear, Job 39.22, &c. and is not affrighted, neither turneth he back from the sword, &c. What a vigour can he easily diffuse by his unseen influence into the spirits of reasonable Creatures? It is thought, that Balaam refers to this, when he says concerning Jacob and Israel, Num. 23.21. the Lord his God is with him, and the shout of a King is among them. The Presence of God with a People creates such an extraordinary chearfulness and joy, as when a Just and Gracious Prince comes into the Field, and is receiv'd by his Subjects and Souldiers with Universal Acclamations; it fills them with such Life, that they can look innumerable Deaths in the face, without paleness, or dejection; they value nothing that stands in their way, having the Encouragement of such a Leader. There is no such fortitude in the World, as that which proceeds from this very cause; the undaunted Christian Souldier does far exceed the Roman; for a Divine Principle and Motive must needs carry men a great deal further than a Moral. What hardships will he rejoyce to endure, what dangers [Page 18]will he prepare to meet, who feels an Immanuel, God with him! How does this strengthen mens Hearts and Hands, and raise them to a more than Heroick pitch! This quicken'd Jael (one of the feebler sex) to do execution upon the mighty Sisera; and hath often prompted small Handfuls of men to be the bold Assailants of the most unequal numbers.
3 Thirdly, by the prevention of Enemies from making any remarkable resistance. This God does, where he is present, two wayes; viz. in blinding, and terrifying of them.
1 First, In the blinding of Enemies. I do not mean Literally, as God did to the Sodomites, who would have offer'd violence to Lot, and to the King of Syria's Troopers that were sent to apprehend Elisha; but in confounding and perplexing of all their Counsels and Designs, and bereaving them of the use of that Wisdom and cunning which they have. When Absalom's Conspiracy was grown strong against his Father, God secured David by turning the subtle and politick advices of Achitophel into foolishness; 2 Sam. 15.31. and this was the way of Escape which David himself sought for; because if Absalom had follow'd that course which Achitophel chalk't out, David in all probability had lost the Kingdom. God first infatuates those, whom he intends to overthrow; he shuts their Eyes that they may not find their hands; he throws their reason and judgment into a dead sleep, and so hurries their distracted thoughts, that they cannot think one thought to their advantage. If God be on our side, he will make those that are against us to take those methods, whereby they shall destroy themselves.
2 Secondly, In the terrifying of them. There are [Page 19]many Instances of this in Scripture. The Egyptians had their Chariot wheels taken off in the Red Sea by Gods troubling of them, Exod. 14.24, 25. and the dreadful apprehension of his fighting for Israel. And so it was prophesied many years after this, that Egypt should tremble, Isa. 19.16. because of the shaking of the hand of the Lord of hosts. The Philistims were scared with the sense of Gods coming into the Israelitish camp, 1 Sam. 4.7. when they shouted at the arrival of the Ark. Saul was perfectly disanimated, and lost the Spirit which he once had, when God was departed from him; chap. 31.4. and in the end became his own murderer, for fear of dying by another. So easie a matter is it, for God to change the very tempers of men from the greatest Courage, to the most sordid and shameful cowardise; as is said in the Prophet, the mighty men of Babylon have forborn to fight, Jer. 51.30. they have remained in their holds, their might hath failed, they became as women. An Omnipotent God can in a moment take away the hearts of the stoutest Enemies; and by that means dis-able them from making that opposition which they would.
4 Fourthly, By Ordering and Governing of those things which appear most casual and contingent unto us. Those things which are wholly out of our power, God can make to serve his and our purpose. As the same Waters which stood up like a Wall for the Israelites of old, and fell down again for a Grave to the Egyptians; so God can now cause the same Sea to bear our Ships, and to bury theirs. A storm, when he pleases, can bring about his end, and our desire; and with this breath of his mouth, in the twinkling of an eye, he can do that, which many united [Page 20] hands cannot in the compass of weeks or months. Every bullet that's shot, shall enter where God directs it, and the steadiest aims of men signifie nothing in comparison of the Eye of God.
He that covers the heads of his Friends and Favorites, can lay open the bodies of his Enemies, as an appointed mark for Instruments of Cruelty. The Man that drew a bow at a venture, smote the King of Israel, though in a disguise, 1 King. 22.34. between the joints of the Harness, because it was God that guided the Arrow. So when the stone out of David's sling sunk into Goliah's forehead, which prov'd his mortal wound, and the routing of the whole Host of the Philistims, we read, it was God that gave him into his peoples Hands. 5 Sam. 17.47. Accidents seemingly most uncertain, as well as minute and inconsiderable, carry a great stroke in determining of Victories, when God goes forth with our Armies.
Well might therefore the Psalmist conclude this Psalm after such a manner; ver. 12, 13. Give us help from trouble, for vain is the help of man; (not vain in conjunction with God, but vain without him). Through God we shall do valiantly (we are the immediate Agents, but he furnishes with the active power, and brings forth the happy effect) for he it is that shall tread down our Enemies.
Ʋse.
Having thus finished the Doctrinal matter contained in these words, I come now to make some Practical Improvement of it, with a special reference to the Occasion of this Day. This may be best done in the Answering of Two Questions; one of which tends to inform us of our present Duty, the other will supply us with Arguments to back it.
Quest. I.
The first Question is, What shall we do, that our Pleadings with God in such a Case, for his Conduct of us into Edom, and his Presence with our Hosts, may be effectual? Answ. In six particulars.
1 First, A necessary Rule to be observed, is, to seek first the pardon of our past sins, and Reconciliation to our offended God. This is the inlet and introduction to all other Mercies, which are Mercies indeed; therefore the Psalmist does not onely take notice of God's bringing back the captivity of Jacob, Ps. 85.1, 2, 3. but that he had forgiven the iniquity of his people, and taken away all his wrath. There is no true temporal Blessing, but what is the fruit of this spiritual one. A displeased God may providentially deliver an unpardoned People, but 'tis a Curse to them, rather than a Blessing; their escape out of Calamity is a greater snare, than if they had fallen into it. Job 19.29. Wrath brings the punishment of the Sword; if wrath therefore abides, after the Sword is put up, the Nation will be miserable still; if sin (the cause of Wrath, as Wrath is of the Sword) lye at our doors, we are in a woful condition, though our houses be safe from the fear of Enemies. But peace with God, is the foundation of abundance of Comfort in the most troublous times, and causes the soul to return unto its rest, though the Ears be fill'd with the Alarms of War; for if God heal the Iniquities of a Land, we may confidently pray for the healing of its breaches, and having regain'd his favour, we are entitled to his protection.
2 Secondly, Put away those Sins, which would continue or revive the Enmity betwixt God and you. Remission is beg'd and hoped for in vain, where Reformation is not both resolv'd and practis'd. All your pleadings with God will be insignificant, while your [Page 22]sins do so loudly plead against you; their cry will be heard, and make God absolutely deaf to yours. Complain not that your Enemies are lively, while your Lusts are so; If you would be delivered from the one, you must not deliver your selves up to the other. So long as the Idols are standing in your hearts, your Idolatrous Adversaries are not like to be blown down by your prayers. It is a faithful saying, that God neither hears a sinner for himself, nor for the community, which he belongs to. Sin will make both our supplications and swords to return empty. Therefore Moses warns the Jews, Deut. 23.9. When the host goeth forth against thine Enemies, then keep thee from every wicked thing; i. e. then especially, above all other times.
3 Thirdly, Link your pleas by Faith to the Intercessions of Jesus Christ. Faith ought to be found in all our wrestlings with God, and fightings with men; or else we shall onely beat the air in both. This is that which hath subdued Kingdoms, Heb. 11.33, 34. and dispersed whole Armies of the Aliens. Ʋnbelief will spoil the good effects of our Repentance, and of all our other Duties and endeavours to pacify God, or defend our selves. Indeed we affront God more by distrusting him, than we can any other way. Now the best way to support our Faith, and to secure the return of our Prayers, is to engage Christ as our Advocate with the Father. He is that Angel who pleaded for Judah and Jerusalem, Zech. 1.12. at the end of the Captivity in Babylon, and whom God immediately answered with good and comfortable words. Zech. 1.13. If the hands of this Moses be held up in the Mount for our English Israel, we shall certainly prevail against the Popish Amalek here in the Valley.
4 Fourthly, Eye not private Revenge, nor personal Safety in your Requests, but the Glory of God. A single Eye, and a pure intention in the pouring out of Prayer upon such publick occasions, is the most material Circumstance. Jam. 4.2, 3. As men may lust and have not, or fight and war, and yet have not, so they may ask and receive not, because they ask amiss. God will not work to gratifie our Malice and hatred of others, or to indulge our Love of Carnal Ease, but for the advancing of his own name. Let this worthy end be design'd by us, and God will be very ready to listen to what we say, and to forward what we do: but if instead of being stirr'd up by unfeigned Zeal for God, we are transported with heat of Passion, and thirst after Blood; we may justly look for a disappointment. The Temper of David, when he prayed with respect to his Enemies, is very imitable; slay them not, Psal. 59.11. but scatter them, and bring them down, O Lord our sheild. He did not desire the death of these sinners, but onely the subversion of their power: so should we be very well contented, though God do give our Enemies a longer space of Repenting, if he cut off their further opportunities of sinning. Self must not be too much concern'd in any of our Petitions; we should not aim so much at our own rescue from fear and danger, as that the name of God may be lifted up above Blasphemy and Reproach. Plead therefore for Victory with him, that you may be able to Triumph in his Praise.
5 Fifthly, Be not too positive and peremptory, as to the time and manner of Deliverance from those Enemies, whom our Hosts do go against. For this is not pleading with God, but prescribing to him. If we [Page 24]are supplicants for mercy, we ought not to be the chusers of our own methods for receiving and enjoying it. Such things should be freely left and submitted to God, who is best able and hath most right to order and appoint them. To say, we would have Salvation just now, and in such a way, whether God judge it expedient or no, is not to intreat with Humility, but to dictate with Confidence. If God Refuse to joyn with some Instruments, and will have others put up in their room, we are not to murmur with impatience, but acquiesce with thankfulness. If God do not give in the Victory at the first Assault, but will make us wait for it, and hold out our expectations, till we are almost ashamed, we should be satisfied, and look upon the Divine will as the fittest rule and measure of our own. Particular Events perhaps many times may not be answerable to our desires, but yet the final issue may. Heb. 11.30. By Faith (says the Apostle) the walls of Jericho fell down, after they were compassed about seven dayes.
6 Sixthly, Do not forfeit the benefit of Assistance and succor from God, by sinful trusting in man. There is a vast difference between making use of Armies and Navies, and placing our confidence in them. Ships and Souldiers must not be made our Gods; for this will provoke the true God to leave us to them, and withdraw himself; and, whoever they are that unite with us, or stand up for us, it may be truly said, Wo unto us, Hos. 9.12. if he departs from us. When we make Creatures the Objects of our Faith, they become the occasions of our Misery; and when we set them up as the Pillars of our Hope, they are turned into the Means of our ruine. It is the wretched folly of [Page 25]Mankind, that they know not how to keep Creatures in their due place; they cannot employ them, without depending on them. Isa. 31.1. Wo to them (says God) that stay on horses, and trust in horsemen, but look not to the Holy one of Israel, neither seek the Lord; perhaps they seek him in appearance, while they are observing such days as these, but indeed they onely mock him; their applications to God are only a formality, because they solely expect their deliverance from other hands. So commonly do we lose the advantage of the Arm of the Lord, and break or wither our Arms of flesh, by leaning too much upon them. The oftner we have committed this error heretofore, the more let us beware of it now.
Quest. II.
The Second Question which I proposed to answer, (and close this subject with) is, what encouragements have we to hope, that God may go forth with our hosts, and bring us into the strong Cities of our Enemies, upon our taking of such a course, as hath been before directed? I shall mention three things to this purpose, and Conclude.
1 The first ground of hope which we have, is this, that the people are God's, for whom this War is undertaken; the body of them are his by Profession, and many (I doubt not) among them are his in reality. Our Enemies cannot say so much; for they are not of the Church of God, but of the Synagogue of Satan; as they themselves are bad, so their very profession is Anti-Christian. We may take with us the words of the Jews in reference to their Enemies, we are thine, Isa. 63.19. thou never barest rule over them. They have put themselves [Page 26]under another head, who exalteth himself above all that is called God; they make mention of the names, of Saints and Angels, and not of Gods only. They are the open Enemies of the true Faith of Christ, while we are (at least) the visible Asserters and maintainers of it. Hence we can plead a relation to God, which they cannot, and we have large experience of His Affection to us, beyond most people in the World. There are many things which confirm this truth, that the Lord loveth our Nation; and therefore we may hope, that he will deliver us, because he delights in us; so that these Kingdoms which have been his rest so long, may be his rest for ever. This is David's argument in this very Psalm, ver. 6. That thy beloved may be delivered, &c.
2 The second thing which we may take some comfort in, is that the Cause is God's. It is not like the unjust and usual Quarrels among Neighbouring Princes, where great injuries are oftentimes falsly pretended, but the enlarging of their Empire and Dominion is cheifly aimed at, and in order to it, the Lives of their innocent Subjects are sacrificed by heaps. Here we may justly say, that the Honour of God and the welfare of his Church, besides other lesser matters of common Equity, are concern'd; and for this reason we may the better expect, that the Battle will be the Lords, and that he will manage it to his own glory, and our advantage. The bloody Tyrant against whom this War is declared, and our Arms are levelled, hath made it his business and scope for many years upon that Throne of iniquity where he sits, to blot out the name of a Reformed Church from under Heaven; and therefore God [Page 27](whose work it is to protect and vindicate the Church from and against her great Oppressors) must needs be interested in this affair. Psal. 7.13. He ordaineth his arrows against the Persecutors. Surely then so great a persecutor as that Nimrod hath been, should receive the largest portion in God's Quiver. While Protestant Princes and States (together with others) are provok't by his most barbarous violences to pour out their Vials of deserved wrath upon him, we then may also hope, that at the same time Heaven will inflict the vengeance of the Temple.
3 The third and last thing (which I shall hint) from whence we may gather some encouragement, is this, that the work already begun, is God's. What the Prophet says, is applicable to this time, Zech. 2.13. the Lord is raised up out of his Holy habitation. The great things which he hath done for us, may embolden us to believe, that (as Christ told Nathaniel) we shall see greater things then these; John 1.50. and that this is but a day of small things in comparison of what we have yet to come, (unless our wretched folly and ingratitude prevent.) I would hope, that in our late Deliverance God laid the foundation of a glorious structure, and that our Adversaries (who perhaps yet think to cause the work to cease) shall never be under any temptation to say, he began to build, but was not able to finish. When God saved us a few months since, Revel. 11.11, 12. we were (like the rising Witnesses) set upon our feet; but there is a voice of Providence to follow, which will call us up to heaven, i. e. into a more triumphant state, though upon Earth still. It is not very probable, that he who excites us so often to the perfecting of holiness, will desist himself from [Page 28]the perfecting of Mercy. Though our goodness too often is like the morning Cloud, which scatters a few drops (it may be) and rowls away, yet God's it not so; therefore as he rested not till he had compleated the whole Host of Creatures at the first, so now we may have some comfortable expectation of his going on, till he hath fully restored the peace and prosperity of his people. He that hath hitherto so remarkably prevented our destruction, is the same God, whom we at this day seek unto for the working out of our Salvation.
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Books Printed for
John Salusbury.
THE Period of Humane Life, determined by the Divine Will, by T. Cruso.
The Mighty Wonders of a Merciful Providence, in a Sermon Preached on January the 31th. 1688. Being the day of publick Thanksgiving to God for the great Deliverance of this Kingdom, by His Highness the Prince of Orange, by T. Cruso.
The Usefulness of Spiritual Wisdom with a Temporal Inheritance. By the same Author.
A Rational Defence of Non-Conformity, wherein the practice of Non-Conformists is vindicated from promoting Popery, and Ruining the Church, by Dr. Rule.