THIS Dying Song of Moses (whereof the Words now mentioned are a part) is not only Historical, but Prophetical, contain­ing some hints both of God's past and future Dispensations towards the Israelites. His main scope and design in all, is to shew, that God was not to be blamed for his dealing with them, but they were to be condemned for revolting from him: And therefore [Page 2]whatsoever Blessings they lost, or Severities they felt, they must look upon their own Sin as the Cause and Reason of it. To this purpose, Moses starts the Question in the words going before the Text, Ver. 30. How should One chase a Thousand, and Two put Ten Thou­sand to flight, except their Rock had sold them, and the Lord had shut them up? This seems to be a strange and surprising Contradiction to what God had promised by the same Moses before; Levit. 26.8. Five of you shall chase an Hundred, and an Hundred of you shall put Ten Thou­sand to flight; (which was repeated, as to the sub­stance of it, Josh. 23.10. by his Successor Joshua, when he called the People together, towards the close of his Go­vernment.) They might therefore now wonder to hear, that One of their Adversaries should chase a Thousand of Them; though indeed the threatning grew more familiar to them afterwards; for the Pro­phet tells them, One Thousand shall flee at the rebuke of One; Isa. 30.17. at the rebuke of Five shall you stee, till you are left as a Beacon upon the top of a Mountain, &c. But this Riddle is easily resolved; the Promise before spoken of, was upon the supposition of their Obedience; and consequently when they sold them­selves by their Iniquities (which is laid to their charge, chap. 50.1.) it might well be expected that their Rock should sell them in a way of Judgment, and when they withheld (or imprison'd, Rom. 1.18. like the Heathen) the Truth in Ʋn­righteousness, they might rationally think, that the Lord would shut them up in a state of Misery and Thraldom.

Now lest they or their Adversaries should over­look the Divine Hand in so marvellous a change, and more especially lest their Adversaries should (who were apt to say, as we read in this very Chapter, Our hand is high, Ver. 27. and the Lord hath not done all this) [Page 3] Moses adds in these words, For their Rock is not, &c. q. d. Tho Multitudes of the Heathens should be de­feated by a few of the Israelites, it would be no strange thing, because their Idol-Gods can do no­thing at all for their protection, and on the other side, if many of the Israelites be vanquisht by a small number of the Heathen, which carryes a more asto­nishing appearance, it cannot be, because those Idols act for their assistance, but because our God does with­draw that help from us, which he is able to afford to us.

We have here in the Text it self two particulars considerable. 1. The Preference of the true God un­to all others. [Their Rock is not as our Rock.] The Rock is a Title given to God not only in this, and the preceding Verse, but thrice before in this Chap­ter; and very often in the Book of Psalms. Ver. 4.15, 18. Rocks anciently being places of shelter which Men used to fly unto in times of danger and distress; 1 Sam. 13.6. and there­fore Holy David calls God the Rock of his Refuge. Psal. 94.22.2. The Acknowledgment of this by Israels Adversa­ries. [Even our Enemies themselves being Judges.] They that were so ready to reproach and blaspheme the Name of God, as well as to boast and magnifie themselves, yet could not deny this. It was owned not only by their Friends and Favourers, Exod. 18.11. Josh. 2.11. Exod. 14.18. 1 Sam. 4.8. such as Jethro was, and Rahab, but also by their worst and greatest Opposers, such as the Egyptians, and Philistins too. So that Moses his Appeal to the Heathens here, is much like that which God made to the Inhabitants of Jerusalem, Isa. 5.3. and the Men of Judah in their own case, Acts 4.19. or like that which the Apostles made to the Jewish Rulers, whether it be right in the sight of God, to hearken unto you more than unto God, judge ye.

v. 37 Two things are evidently presupposed. 1. That There are no Persons in the World, but what have some ROCK or other to be the object of their Confidence. When Israel cast off the God of Abraham, the Fear of Isaac, and the Portion of Jacob, they chose new Gods; they did not turn perfect Atheists, but they had their Gods still (though poor counterfeit ones) as the Rock in whom they trusted. So the other Barba­rous Nations had their several Deities whom they de­pended on for all necessary succours, as well as paid a respect and veneration to. This is included in what the Prophet says, Micah 4.5. All People will walk, every one in the Name of his God. Every Man is naturally sensible, that he is not a self-sufficient being, and therefore seeks after something without himself, to believe in. Men chuse rather to exercise Faith upon that which indeed is not God (as Moses speaks in this same Song) because it hath the Name, v. 21. than to live absolutely without any God at all. 2. The Church and the World do not repose their trust in the same God. Their Rock, and our Rock are different. The People of God, and the rest of Mankind, agree no better in their confidences, than they do in their delights, and many other things; as they do not love the same Objects, so they do not lean upon the same. Some trust (says the Psalmist) in Chariots, Psal. 20.7. and some in Horses, but we will remember the Name of the Lord our God. Many that pretend to believe and rest upon our Rock, will be sure first to hew him after their own fancies; they shape and fashion a God according as may please them­selves; but then it must be consider'd, that if Men do not take him as the Scripture represents him, he is not the same, but another God. Many pretend a Re­lyance upon him, but they make other things their supports in conjunction with him, which is really the [Page 5] having of more Gods than one; Psal. 52.2, 6. whereas we should say with David, He only is my Rock, and my Salvation.

The principal thing to be Observed from the Words, is, Doct. That the true Church of God is intitled to the best Rock, in the Judgment of her very Enemies.

In the prosecuting of this, I shall endeavour to shew,

• I. In what respects God may be styled the Chur­ches Rock.
• II. How it appears, that this Rock is better than that of her Enemies.
• III. Whence it comes to pass, that 'tis better even in their Judgment, who yet reject and oppose it.
• IV. Conclude with some Inferences, by way of Application, especially to this day.

I First of all, I am to shew upon what accounts God may be styled the Churches Rock, This shoul'd be open'd distinctly under these two Heads, why is he called a Rock in general, and why our Rock in par­ticular.

1 First, I shall enquire, why God hath this general Name and Character of a Rock given to him here. Not to run into the imprudent extream of alledging those resemblances which are forc't, or foreign to this matter, I shall only insist upon three, which the Spirit of God himself does expresly propound to us. The In­finite God may be very fitly set forth by a Rock, up­on the account of Height, Fixedness, and Strength.

1 First, God is justly term'd a Rock in respect of Height. Rocks are usually of an Elevated Situation above the other adjacent parts. As this is commonly known, and need not be laboriously prov'd, so the [Page 6]Holy Ghost does particularly refer to it in this case. The promise to him, Isa. 33.16. that walketh Righteously, and speaketh uprightly (as distinguisht from the Sinners in Zion) is, that he shall dwell on high, his place of defence shall be the Munition of Rocks. Psal. 61.2. Accordingly, David in the midst of his Troubles, when his Heart was overwhelmed, cryes out to God, Lead me to the Rock which is higher than I. And elsewhere speaking of the Jews in the time of their Affliction, Psal. 78.35. he says, that they remembred that God was their Rock, and the high God their Redeemer. God is often describ'd, as the Lofty one, and one that's higher than the highest. And the Most High God is the Name whereby he is called no less than four times within the compass of five Ver­ses. Gen. 14.18, 19, 20, 22. This may not only be understood of the In­comprehensibleness of God's Nature, (who is far above our sight, and out of the reach of our thoughts) but also, and as I conceive, principally of his Sovereignty and Dominion; for all Creatures as they are vastly inferiour, so they are perfectly subject to him. This is a great security to the Church, that their God hath every thing at his foot, and under his absolute Com­mand; his proceedings are unaccountable, and his purposes uncontroulable; for he is the Supreme, and therefore (as the Prophet speaks) we may rejoyce in his Highness. Isa. 13.3.

2 Secondly, God may be styled a Rock, in respect of Fixedness. Rocks are counted some of the most stable parts of this lower Creation; and therefore when the Holy Ghost would represent a more than or­dinary storm of Divine displeasure, he says, that the Rocks are thrown down by him; Nah. 1.6. which implyes, that they are not lyable to common shakings. Our Saviour tells us of the Wise Man who built his House upon a Rock, Matth. 7.24, 25. and the rain descended, and the floods came, and [Page 7]the Winds blew and beat upon that House, but it fell not, for it was founded upon a Rock. This shadows out to us the firm unshaken Counsels of the Immutable God, who from Everlasting, and to Everlasting, is free from the least Alteration either in his Being, or Will. He does not turn, and waver to and fro, as the best and noblest of his Creatures (witness the fall of An­gels and Men) are prone of themselves to do, but is alwayes in one State, and of one mind. This is a migh­ty advantage to us also; as himself says, Mal. 3.6. I am the Lord, I change not, therefore ye Sons of Jacob are not consumed. An unchangeable God is the Author of the Churches stability, or else she had been long ago toss't by the hand of Violence, and kickt by the foot of Pride out of the World; Psa. 46.5. but God is in the midst of her, and (for that reason) she shall not be moved. His Eye and Heart which at the first were chiefly plac'd upon his People, can never be taken off from them; there is no more variableness in his Affection, than un­certainty in his duration; he may as soon be pluckt out of his Throne, as the graving of Zion be raced out of the Palms of his Hands.

3 Thirdly, God may be truly set forth under the notion of a Rock, upon the account of strength. When Balaam look't upon the Kenites, (a People very well fortifyed) he took up this Parable, Num. 24.21. Strong is thy dwelling place, and thou puttest thy rest in a Rock. We know, that one of the Miracles at our Saviours Passion, was the rending of the Rocks. Mat. 27.51. What Instru­ments have force enough to enter into them? They that split and break so many other things, still re­main whole and entire themselves. This plainly holds forth to us the Eternal Power of God, Isa. 17.10. who is called the Rock of our strength. Omnipotence is essential to him, Psal. 21.13. and therefore David mentions his being exalted in his [Page 8]own strength, to difference him from us, and such as we are, because all created strength is borrowed, and separable from the Creature. How securely there­fore can God bid defiance to the poor feeble attempts of Devils and Men, who receive that strength from him, which they exert against him! How apparently unavoidable is it, that whosoever dashes against this Rock, must be broken! As this should put God's Ene­mies in fear, (who contend with one that is infinitely mightier than themselves) so 'tis a very encouraging Motive of his Peoples Trust; the Weakness of God may much better be relyed on, than Humane Power, when it is at its utmost pitch. What is an Arm of Flesh to the Arm of the Lord? How Invincible is he, and they that confide in him? Nothing can make any op­position, if he think fit to prevent it, nothing can have any success, if he resolve to blast it. He is able to do all that he desires, and to undo all that is endea­vour'd by any of his Adversaries.

2 Secondly, I am to examine, why God is called our Rock; how comes the Church to have this peculiar propriety in him, as divided from the World. There is a twofold Right, or foundation for this claim; God's Covenant, and our Choice; because he hath freely gi­ven himself to us, and we (if we are born from above) have unfeignedly received him.

1 First, God is our Rock by Covenant: As he hath engaged, and betrothed himself to us, and us to him­self for ever, Hos. 2.19. in Righteousness, and in Judgment, in Loving kindness, and in Mercies. None can doubt, (unless they assume more boldness to clip the Divine Prerogative, than that of Man) but that God may communicate a distinct and separate Interest in himself to whomsoever he pleaseth; and every one who knows the Scripture, must know that God does not [Page 9]please to communicate any such Interest, but to his Church only, as a Society call'd out of the World. The rest of Mankind, as they have a rooted Principle of Atheism in their Hearts, and say that there is no God, so they have indeed as little relation to him, as if there were none. There is no General Covenant made since the fall with all the Children of Adam, but a special Covenant of Grace with all the faithful, which conveys a new Title to them, instead of the Old one, lost by the first Apostacy. He that was a God to Abraham, Gen. 17.7. and to his Natural Seed, excluding all other Nations, under the Old Testament, is a God to his Spiritual believing Seed, excluding all other Persons whatsoever, now un­der the New Testament. God is not the same to com­mon Men, as he is to his particular People; though he be cloath'd with the same Attributes, yet he does not exercise them alike. As for the Men of the Earth, he is not bound by promise to be their Rock, but on the contrary he is oblig'd by his threatnings to be their Revenger; his Truth does not tye him to defond, but to destroy them.

2 Secondly, God is Our Rock by Choice, and volun­tary acceptance. All that are Israelites indeed have sincerely taken the Lord to be their God, and thank­fully rejoyce in him as such. Jerem. 3.22. Behold we come unto thee, (says the Church) for thou art the Lord our God. Again, in another place, we find them making the like profession: Hos. 14.3. We will not say any more to the work of our hands, ye are our Gods. This Negative here implyes an Affirmative; their renouncing and aban­doning of false Gods did include their embracing of the true. Such Texts are so numerous, that 'tis need­less to cite them. The taking of God to be our Ru­ler and our Portion, our Soveraign and our Shield is the very first thing, which truly adds us to the Church, [Page 10]and manifests our saving Conversion. Till we place our happiness and our security in him, and are willing to live both under God's Government and Protection, we are properly of the World, and walk according to its course. Isa. 33.22. The Lord is our King, he will save us, is (as it were) the Natural and Primitive Language of all Returning Sinners, when they are effectually called to be Saints. God's offering of himself to us in the Unli­mited Ministry of the Word, does not make him Ours (for he is offered to multitudes now, whom he will not know at last) but our hearty Complyance with it; 'tis a mutual agreement on both hands, which must con­firm the Interest, and complete the Title. God is not to be lookt upon as our Rock, before the Spirit per­swades and prevails with us to chuse him; and if we are not perswaded so to do, we are not really his peo­ple, though we may be called by his Name.

II The Second thing, is to shew, how it does appear, that our Rock, or the Rock which the Church is en­titled to, is better than that of our Enemies. If we compare them a little together, we shall quickly and easily see a vast Disproportion. I only premise, that as a long continued Ridge of Hills is sometimes reckoned by Geographers and others, as One Moun­tain, so their Rock (who are and have been the Churches greatest Enemies) though it go under that single denomination, is indeed a Conjunction of many things, which they make their Refuge, and esteem their safety. I shall instance in six particulars, which may be comprehended under this General term.

1 First, An Humane Head is their Rock. The dege­nerate Roman Church does expresly and openly avow this; they declare themselves to be Originally headed by Peter, as the chief of the Apostles, and their Bishop, [Page 11]and Founder, and now by the Pope, as his Successor. Let us look a little into both.

1 First, As to Peter, though we should grant him to be Bishop of Rome (which is more than we need to do, because no satisfying proof can be brought that ever he was there,) yet that he had the primacy among the rest of his Brethren, the Apostles, and that the Christian Church was founded upon him, is by no means to be allowed. The Text which they have urg'd to countenance this Opinion, hath been so fre­quently and fully cleared, that I think they can scarcely abuse it to do them any further service. Matth. 16.18. Thou art Peter, and on this Rock will I build my Church. The case in short was this; v. 16. Peter a little before had made a good confession, Thou art Christ, the Son of the Living God; Christ requites him by saying also to him, Thou art Peter; q. d. Thou art fitly called so, ( Peter signifying a Rock, or Stone: John 1.42.) And hast made good this Character by the stedfastness of thy Faith in me; then he adds, (not upon thee Peter, but) upon this Rock will I build my Church; i. e. upon this Truth which thou hast confess't, or upon my self, who am the matter and substance of it. Certainly, if Peter were to have had so great a preheminence beyond his Fellows, our Lord would not have plac't them all equally upon twelve Thrones, Matth. 19.28. which utterly shuts out the pretence of exalting Peters Chair above the rest. Besides this, it deserves to be remark't, that none of the Apostles (excepting the Son of Perdition, whose Charge was taken by another) fell so foulely, as Peter did; none deny'd and abjur'd their Master, but only he; as if God had resolv'd to discourage the design of advancing him to any such Headship over the Church, as the Papists would put upon him. He that seem'd [Page 12]to be a Pillar, Galat. 2.9. was but left a while to himself, and he seem'd like a reed shaken with the wind.

2 Secondly, As to the Pope, the present visible Head of the Roman Church, his Succession to Peter in that Seat can never be clearly made out, and if it could, their case would not be much the better. We know very well, what abominable Monsters have possest both the place and the power, as even their own Hi­storians have reported; as Rome is spiritually called Sodom and Egypt, Revel. 11.8. so that Chair hath been literally fil­led with unclean Sodomites, and Egyptian Sorcerers; as their Antichristian Church is often described by the Beast, so the Heads of it have been more properly Brutes than Men; and while they have lifted up themselves above all that is called God, they have car­ried the notorious mark and Image of the Devil. The greatest Deceivers that ever appeared in the World, have been their Men of Infullibility, and such as have departed furthest from the Truth, have been their Ʋnerring Guides. If this Rock of theirs, be as our Rock, let all that have the least part of an Eye to see, determine; 1 Cor. 10.4. our Rock is Christ, (as the Rock of the Jewish Believers was) a Rock which no Darts of Temptation could pierce, and a Rock which stands fast for ever; the Holy one of God, and the King Eternal.

2 Secondly, Ʋnwritten Traditions are their Rock, and the Word of God is ours. What comparison is there between these two? How many things have our Ene­mies deliver'd to the World as Oracles, which have been grosly false and fabulous! And how doubtful and uncertain must the best be, if we con­sider how lyable they were to be alter'd and de­prav'd, either through the remisness or treachery of [Page 13]those into whose hands they came! How hardly can we credit a report in our own times, after it hath been propagated from one to another, unless we trace it to the Spring! How many times are we deluded and mistaken in things which are but of Yesterday! How much more when Traditions are pretended of so great Antiquity! But indeed, 'tis a great temptation to Men to leave the Word of God, and seek out other supports, when they find that the Word is against them; if the Bible could be suborn'd as a positive Witness in their Cause, they would not fly to these Ʋnscriptural Sanctuaries; they are forc't (as it were) to say something of this kind, that they may not be speechless. How much safer and happier are we there­fore, who are built upon the foundation of the Apostles and Prophets! We are able to say with David, Ephes. 2.20. that we hope in the Word; and we believe as the Sacred Canon directs us to believe, but no otherwise. Our Faith does not lean upon the Words of Men, but the Inspired Writings of those that came from God; which the Apostle Peter commends as more sure than a voice from Heaven. 2 Pet. 1.18, 19.

Thirdly, Images, Reliques, and the Consecrated Elements are their Rock. (I joyn all these together, as having some affinity one to another, and being of equal signification, i.e. of none at all.) What confi­dence do the Romanists place in Images, as if those lifeless representations (like the shadow of Peter passing by) could perform extraordinary matters! Acts 5.15. A piece of folly and stupidity, which cannot be better de­scrib'd, than in the words of the Psalmist, Psal. 115.8. They that make them, are like unto them, and so is every one that trusteth in them. What strange expectations have they from the supposed Vertue of their multiplyed Reliques, as if every little fragment that once belong'd [Page 14]to a Saint, 2 King 13.21. would (like the dead bones of Elisha) re­vive others with a Touch! Tho, if we were to con­tend with them about these, (as the Archangel did with the Devil about the Body of Moses) we should find that the far greater part of them must needs be Counterfeits. What Mighty things will they fancy to be done by the presence of the Host, which they car­ry often in Procession, as if they did intend to match the Idolatrous Israelites exactly, Exod. 32.1. by having Gods which should go before them! How unworthy are all these things to be compared with our Rock, with God (I mean) whose similitude none ever saw, or with Christ, the express and substantial Image of his Fathers Per­son! How unfit are they to be laid in the ballance with a Living God, and a Glorified Redeemer!

4 Fourthly, Indulgences and Pardons are another of their Rocks. Indeed, these are some of the chief Ex­crements of the Roman Church, wherein (like Samson's hair) they think that their great strength lyes. For af­ter they have debaucht themselves never so much, and stain'd their hands never so deeply (perhaps) in blood, they fancy that they may (with Pilate) wash them by this means, and appear fair and unspotted in God's sight; As if there could be no condemnation to those that have received the Priests Absolution, or as if they might confidently alter those triumphant words of the Apostle, Rom. 8.33. and say, Who shall lay any thing to our charge? It is the Vicar of Christ that justifies us. Who knows not, that they trust to the Key of David hanging at the Pope's Girdle, which shall open Hea­ven to them, and shut Hell against them, notwith­standing all the Wickedness of their foregoing Lives? This is the Rock, which all the profligate Members of that Communion swim to, and which they are fatally Shipwrackt by; multitudes purchase a standing upon [Page 15]this dangerous and deceitful bottom, not only with the sacrifice of their Estates, but the loss of their Souls too. We Protestants on the contrary, though we are far from imagining that we have no sin, yet we place all our hopes in Divine Forgiveness; believing that 'tis to no purpose for Men to remit our sins, so long as God retains them. Isa. 55.1. Our free pardon without Mony and without Price, is more effectual than that which they buy so dear.

v, 2 Fifthly, 5 The Intercessions of Angels and Saints are another Rock which they build much upon. They perswade themselves, that these Heavenly Courtiers have their King's Ear in every case, and that they are as attentive in listning to us, as successful in pleading with God; more especially, the Virgin Mary, (their Queen of Heaven) invested by them with greater Au­thority than all the rest, so that she need not to use the humble Style of intreating, but may take upon her to command her Son. But surely, if we could suppose that the Blessed Virgin in that perfect and sinless state above, could be guilty of such presumption, Our Exalted Saviour might with more reason say to her there, John 2.4. as he did at the Marriage in Cana (when she only intimated to him, that they had no Wine, without so much as making any explicit request for him to pro­vide it) Woman, what have I to do with thee? Is not she, and all the other Agents employ'd by that Church, perfectly discarded by that Text, which mentioning the relief that we have, if any man sin, 1 John 2.1. tells us only of an Advocate (which shews, that there is but one) with the Father, Jesus Christ the Righteous? Such an Advocate for our Persons, as that he is also the Pro­pitiation for our sins, which they that are of Cephas (I mean, the Roman Faction) cannot say concerning him, or any Creature whatsoever. Now, who can [Page 16]be so fit to intercede for us, Rom. 8.34. as he that dyed for us? Who so worthy to plead our Cause, as he that paid our Debt? Who best deserves to be always spoken to by us, John 11.42. but he, whom we know that God always hears? Who so likely to prevail in mediating with God, as he that from Eternity rejoyc't before him? What com­parison is there between Jesus Christ, and the highest Angels, or the best of Saints? Between an Omnis­cient High Priest, Eccles. 9.5. and those that know not any thing of our Affairs below?

6 Sixthly, The Merit of good Works is a principal Rock which our Enemies have chosen to themselves. This (like the rich Mans Wealth) is their strong Tower, and the high Wall to their own conceit. They look upon God as their Debtor, and go to him (as he in the parable did to his fellow Servant) crying, Matth. 18.28. Pay me what thou owest; scorning to receive that as a Gift, which they think they may demand as Wages. I need not insist here, (tho' 'tis most undeniably true) that the Works which they are so confident of meriting by, are not really good, because a sound and lively Faith is not the root of them; I say, I need not make use of this Argument against them here, for tho' we do be­lieve with our hearts, and perform all Acts of Obedi­ence from that principle, Ephes. 2.8. yet we are saved by Grace, and that's the surest foundation to raise our hopes up­on. Mercy will be found the best and strongest plea in the day of Judgment; and those wretched drowning Sinners, that catch hold of any other twigs, shall sink and perish Everlastingly. Who can say, that his own Righteousness is equal with the Righteousness of God, which the true Protestant desires (like Paul) to be found in? Philip. 3.9. Who can compare his own filthy Rags (which are no better than Tinder, Revel. 7.14. if the Fire of God's Wrath should fall upon them) to Robes washed [Page 17]white in the Blood of the Lamb? And therefore, as Balaam, after he had spent a great deal of time and pains, with hopes of cursing Israel, was constrain'd at last to bless them; so Bellarmine (a great Cardinal, and celebrated Author in the Church of Rome) when he had used abundance of subtilty in defending the Doctrine of Merit, he does in a manner, revoke all, by concluding, [ ‘Propter incertitudinem propriae Justitiae, & periculum Inanis gloriae, tutissimum est fiduciam totam in solâ Dei misericordiâ & benig­nitate reponere.] Because of the uncertainty of a personal Righteousness, and the danger of vain glory, it is the securest course to put our whole trust in the Mercy and goodness of God alone.’ This leads me to

III The Third thing, which is to shew, whence it comes to pass, that even our Enemies judge our Rock to be better than our own. Briefly, there may be these three grounds and reasons of it.

1 First, There is a mighty Evidence in some Truths, which cannot be resisted by Men of the most corrupt minds. The Light of Nature is not so far put out in the vilest Persons, but that they do see some of the Differences between good and evil. Indeed the deep Mysteries of the Gospel are such as cannot be known by Natural Men, 1 Cor. 2.14. but there are other Truths so manifest and notorious, that they cannot easily be ig­norant of them; 'tis almost impossible to hide them from their understandings, and Conviction breaks in against their Wills. It may be in their power to de­ny many things, which 'tis not in their power to dis­believe; their Tongues perhaps may speak in opposi­tion to that, which their Judgments do necessarily assent to; as the Devil may be the Author of Atheisti­cal [Page 18]Suggestions to others, tho' he cannot doubt of the being of God himself. I question not, but that our Enemies would judge their Rock to be better than ours, if they could bring their thoughts, as well as their Words, so much under their own Command; therefore we must conclude, that they think thus, because they are not able to avoid it by thinking otherwise

2 Secondly, Signal Rebukes of Providence do many times make this Truth more plain to our Enemies, of the Incomparable Excellency of our Rock. Then it becomes as legible to them, as the Handwriting up­on the Wall to Belshazzar; and they discern it as clearly, Exod. 8.19. as Pharaohs Magicians did the finger of God, when they could no longer imitate the miraculous Works of Moses by their Enchantments. If Dagon cannot stand before the Ark of the Lord, 1 Sam. 5.2. even in the house of Dagon, but like a poor helpless God be dri­ven of from his own dunghil, it must needs in some measure open the eyes of those that are most in love with darkness. When God frustrates the most probable tokens of the Lyers, and turns the wisest counsells into foolishness: When he brings his wheel on a sudden over their necks, that are trampling upon others, and makes Men's own contrivances and preparations most perni­cious and fatal to themselves: When Enemyes that were wont to be attended with the strangest successes, fall afterwards under as surprizing disappointments, and the stream of prosperity which hath carried all before them, runs as strong against them: This will certain­ly make them reflect (though Satan bend all his cun­ning to stiste such Reflexions) upon the weakness of the Rock which they trust in. There are some appea­rances of God in all his works: he does nothing, but what declares the glory of the Agent: nevertheless [Page 19]there are particular dispensations also towards the Ene­mies of the Church, Psal. 9.16. wherein the Lord is eminently known by the Judgments which he executeth.

3 Thirdly, The Terrours of God are a Demonstration of this truth sometimes to Adversaries, even in the midst of their prosperity. I do not think that Babylon, even while she sits as a Queen, can fortifie her Children against inward Convulsions, or that they who seem above the fears of any visible disturbance, are there­fore alwayes perfectly at ease; the Worm of Consci­ence may be biting, while their Gourd is flourishing; the Spirits of Israels troublers may be troubled, and when their voice to others is as the roaring of a Lyon. God may speak more dreadfully in his Wrath to them. Psal. 2.5. He who can touch the Mountains, so as to make them smoak, can make the Pillars of the Antichristian Kingdom tremble, and their Hearts astonished at his reproof. This way of God's dealing with the minds of Men, is worse than the heaviest strokes of Provi­dence falling upon their outward concerns; 'tis many times indeed industriously cover'd and dissembled by those that feel it (who know how to laugh, when they have more cause to howl) but it cannot be to­tally escap't, nor quietly endur'd. It will unsettle Men from their lees, and beget a sense of God's excellent greatness, and (it may be) will extort such an ac­knowledgment also, as it did from lofty Nebuchadne­zar at the beginning of his Reign, Dan. 2.47. that our God is the God of Gods. If God do work upon the Souls of Enemies, as he is able to do, (without letting loose his visible hand against them) he can bring every knee to bow, and every tongue to confess.

If any should now ask, Q. Why Our Enemies cleave to their Rock still, seeing they must be secretly convinc't, that our Rock is better, the Answer is easie.

First, A. 1. Common Convictions (such as they at any time lye under) are very weak and ineffectual, as to the altering of Mens state and customary practice. The meer speculative knowledge of Divine Truths hath but small influence in producing a Reformation, when they are not deeply imprinted by the Spirit of God, and backt with an Holy experience. No man (says our Saviour) having drunk old Wine, Luk. 5.39. desireth new; but the new may still satisfie those that never had any more than a Notion of the goodness of the Old. 1 Pet. 2.2.3. Those Spiritual tasts and relishes which Belie­vers have, incline them to a love of the Word, and keep them from following after Fables.

2 Secondly, The Pride of their Hearts will not suffer them to destroy, what they have been building up for so many hundreds of Years. They must pull down the whole frame of their Church, if they entertain any thoughts of a new foundation. They must abandon all that they have been fiercely contending for so long, if they espouse our Rock, and quit their own. It will not be enough to give up a few less material points, but their main principles must be renounc't also. And this is too hard a saying for those who have puff't up themselves with a vain Opinion, that they cannot err.

3 Thirdly, The powerful Temptation of Worldly Interest will hinder such a change. For, they must then strip themselves of all that pomp and grandeur, and lay aside all those cunning Artifices of robbing the People to increase their Churches Treasure, which recommends that Religion so much to the Lusts of [Page 21]Men. They know not how to sacrifice the pleasure of Domination, or to leave that profitable Trade of the Merchandise of Souls, which they must do, if they make choice of our God, and be reconcil'd to our Religion. Great Possessions and Honours do very of­ten, even in lesser cases, prejudice Men against the Doctrine of the Gospel.

4 Fourthly, Their Consciences are Judicially seared; as the Apostle Paul foretold of these Grand Apostates in the latter times. 1 Tim. 4.2. 2 Thess. 2.11. They are under strong delusions (as the same Person speaks of them elsewhere) by the Righteous Judgment of God, who, because they have left the truth, hath left them to themselves. Perhaps God may have a Remnant of People, that are yet in Babylon, whom he will call out from thence before the time of her final destruction; but as to the Gene­rality, and main body of that Church (and more espe­cially, the Learned Men in it) they seem to be de­liver'd over to a reprobate mind; and the hardness of their hearts is become both their sin and their punish­ment too. So hopeless an Attempt is that of Healing those whom God hath determined to cut off.

IV In the last place, I am to Apply all this, with some relation to the Day. Several things may be Inferr'd from the foregoing Discourse, which are very proper to be consider'd by us now.

3 First, If our Enemies themselves cannot but judge, that their Rock is not as our Rock, then we have a Witness for us in their own bosoms, that our Separa­tion from them was just and necessary. They cannot blame or censure the Reformed Churches that have forsaken their Communion, without some inward check upon their Spirits. When they call us Here­ticks, [Page 22]and give us all the other opprobrious Names they can invent, 'tis scarcely possible that they should forbear to think, (as Saul said to David) that we are more righteous than they; and therefore their contra­dicting and blaspheming (like those malicious Jews) is the greater sin. Acts 13.45. As Pilate, even when he condem­ned Christ, did declare him innocent and faultless, so while our Adversaries revile us, and thunder out their Excommunications against us, there is still something within them, which gives sentence for us. How little then is the evil which they speak, to be regarded, when their own Hearts tell them, that they lye in speaking it!

2 Secondly, This teaches us, that we may very well pray in Faith for their Confusion: (The Scripture en­couraging us to expect this, much more than their Conversion.) Their Rock is but a Quick-sand which will swallow them up, or as a Milstone to drown them, Instead of a foundation to bear them. What therefore should make us afraid of using the Psal­mist's words, Psal. 97.7. with the same hope that was in him of their accomplishment! Confounded be all they that serve graven Images, that boast themselves of Idols. What should make us doubt, but that the doom de­nounc't by the Prophet will be executed on their Gods! Jerem. 51.18. They are vanity, the work of Errours; in the time of their visitation they shall perish. During the time of God's forbearance, and of the patience of Jesus Christ, we should be praying, that this time of visita­tion may be hasten'd, as Men who are assur'd, that their fall shall be great, and that after it they shall ne­ver rise more. Rom. 11.2. Let all that make Intercession against Babylon (as Elias did against Israel) believe this firm­ly, that the Golden Cup which is now in her hand [Page 23] full of abominable filthiness, shall run over at last with Divine fury.

3 Thirdly, This shews how foolishly and unjustly the successes of God's Enemyes are at any time attributed to their own Rock. This hath been their practice of­ten; as the Philistins offered a great Sacrifice to Dagon their God, Judg. 16.23, 24. when they had gotten Sampson in their hands. So the Adherents of Antichrist have praised their Gods of Gold and Silver, of Wood and Stone, and made their acknowledgment to their se­veral Imaginary Saints, when they have prosper'd in any of their Designs. But how much are they mi­staken and deluded in all this! How do they offend (like the Caldaeans of old) in imputing this power to their God, which they receive from ours! Habac. 1.11. We read of the Holy City being given to the (Popish), Revel. 11.2. Gentiles to tread under foot for a limited time; now who can give it to them, besides the Lord of all, who does it, when he pleases, in order to wise and holy ends? An Idol, which is nothing in the World, 1 Corinth. 8.4. ( i.e. hath no efficacy or vertue) is worthy only to inhabit the praises of such as the horse and mule, which have no un­derstanding.

4 Fourthly, If out Rock be so much better than theirs, how carefully should we walk before him, that he may continue to be Ours! That we may not be dispossest of our Interest in him, nor broken off from our Relation to him. The same God who hath turned our Captivity from us, is able to bring it back again; and he that hath set our feet in a large place, can yet shut us up into the hands of our Enemies. 'Tis easie with God to undo all that he hath done, if we abuse his Mercy by groundless presumption, and wil­ful impenitency. The greatest Judgments do some­times [Page 24]times come after the greatest deliverances. Jude 5. The Lord having saved the People out of the Land of Egypt, af­terward destroyed them that believed not. 'Tis very possible, Josh. 23.15. that God may bring all evil things upon the same Persons, upon whom all good things have come. Our Mountain does not stand so strong, but that our sins may breed an Earthquake to unsettle and remove it. No humane Policy or Power can protect us, if our God should depart from us. We read, that the Army of the Syrians came with a small Company of Men against the Israelites, 2 Chro. 24.24. and the Lord deliver'd a very great Host into their band, because they had forsaken the Lord God of their Fathers. And if these Nations should so lose their God after such amazing Instances of his Pre­sence with them, how dismal would their condition be! If God should be provok't to turn away his wrath from our Adversaries, Prov. 24.18. and pour it out afresh upon us, to whom should we flee for help? If our Rock should sell us, who of our Confederate Neigh­bours is able to Redeem us?

5 Fifthly, Let our Rock have the Glory due unto his Name for the TWO Great Salvations which This Day brings to our remembrance; I mean, That which was wrought for our Fore-fathers so many years ago, and That which was wrought for us but One year since. God hath honoured this Day with a Double Mercy, let us honour God by yielding to him a Double Sacrifice of Praise; binding it, as with a twisted Cord to the Horns of the Altar. Psal. 118.27. Let us raise a Pillar of thankfulness with such a lasting Inscrip­tion, as neither Time, nor any other Hands may ever be able to deface. Both our Fore fathers and we were deliver'd from the same Enemies, tho' not strictly from the very same methods of Conspiracy; formerly they [Page 25]aim'd at the destruction of the Lawgivers by one blow, but lately at the subversion of the Laws themselves by more gradual measures; in the Powder Treason they had contriv'd to blow up the Persons of our Go­vernours, and for some years past they have been laying the Train to blow up our Constitution. Blessed be that God, who so seasonably prevented both the one, and the other. This Day might have been a Day of trouble and rebuke and blasphemy. 2 Kings 19.3. (as Hezekiah once complain'd); and so it would have been indeed, if when the Children were come to the birth, there had not been strength to bring forth; I mean if God had frown'd upon the Glorious Undertaking of our Pre­sent Soveraign, which this day begun to take effect. Let not Darkness therefore, nor the Shadow of Obli­vion ever stain this day; let no cloud dwell upon it; let no mournful voice be heard therein. Who is there, that bears Good will to our Sion, that will not reckon it the best in our English Calendar, and most worthy, above all others, to be joyned to the Days of the Year? In short, Let Our Mouths be filled with God's Praise, and with his Honour all this Day long, and let our Conversations practically express it all our Life long; That our Holy Gratitude for the Mercies which we have, may fit us for those which we want; that our Sun may neither go backward, nor stand still, but make hast (in God's due time) to finish its remaining course.