Preface. I Have reaped some sheaves out of this field already, and have threshed them out in part, for the home-provision of mine own flock: but there is some of the finest of the wheat-flower yet remaining, which with a second bolting, may make a fit meat-offering for this solemne day of Praise and Thanksgiving.

Coherence. The whole Chapter is Eucharisticall, (rather a Psalme than a Chapter) full loaden with mercies and praises from the beginning to the end thereof. And herein it is well like the scene of our times; for as every verse of the one doth drop fatnesse, so every weeke, and almost day of the other, hath presented us with new matter and formes of rejoycing.

The causes of joy here expressed, are partly in hand; these are set down historically, in the phrases [art] and [hast] in the first four verses: and partly in hope; these are expressed prophetically, in the futurall termes [shall] and [will] in the next four verses, which doe reach-home to the text. The whole Chapter is generally most cleare and perspi­cuous, [Page 2]as becomes a Thanksgiving Sermon. Only thus, some Expositors would appropriate this to spi­rituall salvations onely; and especially to that finall day of victory, when Iesus Christ shall put all his e­nemies under his feete: and this opinion they doe fetch out of verse 8. 1 Cor. 15.55, &c. where it is said, that hee will swallow up death in victory, and the Lord will wipe away teares from all faces, &c. which words are by the A­postle expresly applyed to Christ.

Others would wholly confine this song of delive­rances to temporall salvations: and these doe take their hint from the verse next beyond the Text; where mention is made of the threshing of Moab, and of casting it as straw for the dunghill: and here a­gaine, some do take the word Moab literally for those children of Lot which being turned enemies to Is­rael and Judah, were Calvinus ad locum. so much the farther off from them in heart and affections, by how much they were neerer to them by bloud, and habitation.

Others doe take Moab [...], for all the e­nemies of the Church, which are of a Moabitish straine and temper. I thinke the controversie may be easily reconciled by taking-in both Interpretations together; that is, by understanding the Chapter as well of spirituall as of temporall deliverances. And thus also it will better sute with our present occasi­on and condition; for every victory which God now a-dayes gives to his great cause in England, doth bring with it double mercies, namely, a spiri­tuall step or advance towards a pure Reformation; and a civill and temporall step or furtherance towards outward peace and tranquilitie. So much for the [Page 3]levelling of the way to the Text.

The Text it selfe is nothing else but an [ [...],] or Song of victory; and it containeth that holy shout, or acclamation, with which the Church doth entertaine the triumphing Revel. 15.3. Heb. 2.10. King of Saints, and Captaine of her salvation, at his returne from the slaughter of their enemies.

Division. In it, you may take notice of two generall heads:

First, here is the Churches confidence, [de promissis] of things in hope, Lo, this is our God, we have waited for him, and hee will save us.

Secondly, here is her thankfulnesse, [pro acceptis] for things in hand, Wee will be glad and rejoyce in his sal­vation.

Againe, in the Churches confidence you may further observe, the two grounds, or pillars, on which shee builds it:

The first is her interest in God, This is our God; therefore we may be confident that he will save us.

Secondly, her attendance upon God, wee have wai­ted for him; therefore hee will not forsake us: and this latter is twice expressed, to tell you that the Bell is an-end, and therefore strikes double, Wee have wai­ted for him, wee have waited for him: implying, either the length of their attendance, wee have looked and looked again: or the largenesse of their reward, though wee have waited, and waited againe, yet our labour is not lost; but God hath paid us at last for all our faith and patience, by the greatnesse of the salvation which hee hath given us. This is the Churches con­fidence.

Secondly, in her thankfulnesse for mercies in hand, [Page 4]look we upon the severall acts and objects thereof.

First, the acts of her thankefulnesse are two; the one transient, passing forth into outward expression, wee will be glad.

The other immanent, abiding within in an inward affection, wee will rejoyce. For so the wordes of the Text may be properly interpreted; as appeareth by comparing [...] exul­tavit. So Isa 65.9. Pro. 23.24. [...] Lae­taius fuit. So Exod 4.14. Pro 13.9 Psal. 16. v. 9. with Grace, [...], & [...]. Act. 2. v. 26. There­fore did my heart rejoyce, and my glorie (or tongue) was glad.

Next here is the object of these acts set downe; this is expressed

Explic. First in generall, so it is called salvation. But be­cause there are many sorts and wayes of salvation, therefore next it is set downe with a qualification, or speciall restriction: not such a salvation, or delive­rance as God sometimes bestowes in wrath upon the wicked, for he may be their deliverer too in some cases; but to shew that it was a speciall, extraor­dinarie, immediate, divine salvation, shee calls it the salvation [of God,] or [his] salvation Loe, this is our God; we have waited for him, he will save us: this is the Lord, wee have waited for him; wee will be glad and rejoyce in his salvation.

[Loe,] This Ecce, behold, may referre either to the

• Enemies
• or,
• Friends

of the Church.

As it may referre unto the enemies, so (in the mouth of the Church) it is vox objurgantis, the voice of one upbraiding: As if she had said, ‘Come hi­ther [Page 5] you malignant Atheists, yee that have so often asked me, while I was yet under hatches, where was then my God? What was become of my prayers? Come hither, gnash your teeth, and let your eyes rot in their holes when you have beheld it; Loe, this is our God.’

Or, this [Loe,] may referre to the Friends of the Church, and so it is vox exultantis, the voice of one over-joyed; calling upon her friends as the Cant. 5.16. Spouse in the Canticles, to come away and see her be­loved, if there were any like him amongst ten thou­sand; to come and see the goings of God, and the wondrous things that he hath done for his people. As if she had said, ‘Yee saints and brethren, this, this is that God of ours whom wee have waited on so long, (as wee thought to little purpose) behold here you see him like himselfe, treading his enemies under his feet, and riding in triumph over ruined Cities, and heapes of Palaces: will you but come hither and looke upon him;’ Loe, this is our God.

[Our God] that is, wee are not ashamed to call him our Lord, neither is he ashamed to call us his people.

[Wee have waited for him,] that is, wee doe not repent of our long, long attendance upon him: and good reason; for, [he will save us.] But if you will not, or cannot see him at once pointing, A­gaine I tell you, this is the Lord, and wee have waited for him a second time: but, for double attendance wee shall have double wages: for wee have cause both to [be glad] and [rejoyce] in his salvation.

There is not a branch of this tree but doth beare some seasonable and profitable fruits for this dayes banquet: and although I have not time to gather them all, yet give me leave to point out unto you where they grow.

First, at the very entrance, here stands a note of admiration, Loe, behold, which is a kind of Selah in the front: Hence observe, ‘ Doct. 1 The name of the Lord is to be exalted and set up, when he doth triumph gloriously over his enemies.’

This in the Old Testament those very club-men of Israel did confirme by their generall acclamation, when Elijah at Mount Carmell prayed-down that fire from heaven, that did burne up his sacrifice, wood, stones, dust, water, and all, in opposition to those 850. 2 King 18.36 false Prophets; 'its said, that when the people saw it they fell on their faces, and they said, (mark the words) The Lord hee is the God, the Lord hee is the God. And thus in the New Testament, that great voice in heaven cries the same, where they say, Alle­lujah, Revel. 19.1, 2, 3. salvation, and glory, and honour, and power un­to the Lord our God: and againe they said, Allelujah.

Let us therefore take heed how wee doe despise, Ʋse. or neglect that Angelicall, Coelestiall, God-ho­nouring, selfe-debasing, onely-everlasting dutie of Thanksgiving. Every mercy that is worth our pray­ers, deserves our praises.

Secondly, the ground of the Churches confi­dence is her interest in God: [he is our God] there­fore he will save us.

Labour wee therefore, as to get, so to improve, this holy interest in all our streights. The mother doth love that child most tenderly, that doth suck her most: and herein also the Lord is more tender than a mother.

Thirdly, the other ground of confidence and joy too, is the Churches attendance on God; wee have waited for him, therefore he will save us: And again, we have waited for him, therefore we will be glad, &c.

A word to this as I goe, because it is so usefull, and especially in reference to the West.

First, holy waiting doth ensure mercies; because the very gift, and grace of waiting by faith, and pa­tience, is an earnest, a first fruits of the thing wai­ted for. No son of man that is ingenious will hold a petitioner in a waiting suspence and attendance, if he intends utterly to deny him: Prov. 22.22. and therefore it is said, waite on the Lord, he will save thee: He will, how know you that? Even by this, if he give a heart to waite upon him; he cannot in honour put thee off, if hee doth suffer and support thee to at­tend him.

Secondly, such waiting doth ensweeten mercies too; because abstinence doth quicken appetite, and drawes forth the desire to a greater length after the object: To the hungry soule every bitter thing is sweet: That is, Prov. 27.7. because hunger is such a sauce as doth en­sweeten any dish.

Ʋse. Then beware of distrustfull, impatient hast. If [Page 8]the Lord loves thee, it shall either deprive thee of the thing so over-desired, or that thing of that sweet­nesse, which thou expectest in it.

First, sometimes such over-hast doth cause the losse of the thing so hasted for, so over-desired. Thus it fared with that Scripture-Tantalus, the unbelieving Courtier at Samaria: 2 King. 7.2. And behold thou shalt see it with thine eyes, but shalt not eate thereof. Thus was it also with those impenitent, unruly Israelites, which thought to continue their sin, and yet to put an end to their troubles; which would enter Canaan before the time, in despight of God and Moses, and without the Arke; Numb. 14.40 Loe, we be here, and will goe up unto the place which the Lord hath promised; for we have sinned. The men were desperately sullen, and (like some now a-dayes in this Land) were resolved to have peace, whether God would or no; they are sinners, they can but die, vers. 44. and therefore will fall on, will have an end of their troubles. These Israelites pre­sumed to goe up unto the hill top, notwithstanding the Arke of the Covenant of the Lord, and Moses, departed not out of the Campe; vers. 45. and the Amalekites came downe, and the Cananites came downe, and smote them even unto Hormah, or utter destruction.

Nay, Rachell her selfe, (although a good wo­man) when too impatiently violent for chil­dren, she lost her life in the obtaining of that, which to want shee thought would be her only certaine death.

Let all impatient creatures of both sexs lay but those two texts together; Gen. 30.1. Give mee children or else I die: and that other, And Rachell travelled, and shee [Page 9]had hard labour; Gen. 35.18. and it came to passe as her soule was de­parting, (for shee died) that shee called his name Ben­oni; that is, the son of my sorrow.

Secondly, or such impatient hast doth at least rob thee of the sap and sweetnesse of the thing so over­desired: Thus was it with Jacob, a man whose strong affections did draw strong afflictions upon him. Good man, he was (I take it) somewhat too uxorious about his Rachel, and accordingly shee cost him dearest, brought him least fruit, and left him soonest. But especially hee and his mother Rebecah, were too too hastie and covetous for the blessing before it was ripe: If wee consider the manner, and the meanes that they [...]d for the attainment of it, it was some­what a foule shift that they made to get it by; Gen. 27. and how much danger, hardship, and delay did that o­ver-hast cost them both? Jacob is presently faine to flee for his life into a strange Countrey; by the way he lodges hardly; and at Padan-Aram what heates, and colds by night and day; what chopping of wa­ges, with other extremities doth he undergoe, for neere the space of thrice seven years? His father in law paying him home, for deceiving his owne father, by giving unto him a Leah for a Rachel, as he to Isaac kids flesh for venison?

Besides in his returne, what danger upon danger doe meete and follow him? Esau before and Laban behind; and at last the blessing from God cost him a halting ere hee could obtaine it; and all this be­cause they would gather-in the blessing before it was ripe.

Surely, there is a vast difference, yea, divers dif­ferences [Page 10]there are betwixt green fruits forced from the tree, and those that are mature and ripe: There is a two fold difference betwixt them.

First, in the very gathering of them; what climb­ing, and what clambering is there with ladders? What threshing with poles? What casting of stones, and sticks to fetch them downe; to the endange­ring and mischiefing both of the fruit and gatherer: Whereas your mature and ripe fruits doe drop down of their owne accord.

Secondly, in the using and injoyment, there is a great difference: Greene fruits are soure, and sickly, whereas the mature ones are both toothsome, and whol­some, pleasant to the eyes, and good for meat: be­ware therefore of clambering for soure, sickly, green, forced mercies. But tarrie thou the Lords leisure; stay till the mercie is cold enough, as well as sodden e­nough; or else if thou get it too soon it will prove crude, and scalding: yea, stay untill thy desires after it are coole enough also; it is dangerous to drinke deep in a sweat.

Quest. But when is a mercie coole enough for me? (may some men say) Or, when am I coole enough in my affections for it?

Answ. First, when thou art brought to a holy indifferency in thy desire; as David at Ziklag, after Sauls death, was somewhat indifferent whether to goe up and take the Kingdome or not: And it came to passe, after this, [...] Sam. 2.1. that David enquired of the Lord, shall I goe up in­to any of the Cities of Judah? And the Lord said, Goe up. And David said, Whither shall I goe? And the Lord said, Vnto Hebron. Marke, the man did (as it were) [Page 11] set up his staffe for a Kingdome, he is indifferent whe­ther to take it or leave it. And well might hee be thus moderate in his desire at Ziklag above all other places; for this very Ziklag was that same towne, which the 1 Sam. 27. v. 1, 2, 3, with 6. King of Gath had formerly given him, when, in a pettish pang of distrustfull impatience, he left his own Countrey and fled to Achish saying, I shall one day perish by the hand of Saul: In this mood he got Ziklag, which afterward he lost againe with a witnesse; even with all the women, children, goods, and cattell that were therein; and had like to have been there 1 Sam. 30.1, 2, 3, 4, 5, 6. stoned by his mutinous souldiers. Zik­lag was hastily gotten, and remarkably lost; and therefore now hee will take heed of such over-hast ever after, but especially at Ziklag. And hence it is, that he referrs the whole businesse to the Lords pleasure, whether hee shall bee King, or no King: And now the Lord thinks him fit for the Kingdome, because he is indifferent, and 2 Sam. 2. v. 1, 4. bids him goe up and take it.

While a patient doth inordinatly crie and roare for drinke, the Phisitian denies it to him, and pre­scribes him (perhaps) julips, or some other coolers altogether; but above all things he must now have no drinke, or very little: but when afterward the patient grows somewhat indifferent whether he drink or no, and fals to liking of his julip, as well as of his drinke, now the Phisitian bids them give him as much as he will have, as knowing that now his di­stemper is allayed, and cannot hurt him, his appe­tite is growne indifferent. Thus dealeth our soule-Phisitian with those whom he loves.

Secondly, when thou art content that the Lord shall be served first; 1 Sam. 2.13, 14. not while thou art like Elies sonnes and servants, who with thier unmannerly flesh-hooks would serve themselves before the Lord. No, come thou but to 1 King 7.1. Solomons temper and me­thod; first to build the Lord house, and to doe his work, and then thou shalt have leave to build thine own to thy content: This by the way, now to the second Generall.

Here are the Churches two acts, an outward ex­pression of gladnesse; an inward affection of rejoycing. Here is the object, both in generall, a salvation, and with a restriction upon it, [his] salvation. And out of all these I shall fetch that doctrine, upon which I intend to spend the whole remainder of this time. Thence observe, that ‘ Wee ought especially to be glad and rejoyce in those victories, Prin. Doct. salvations, merc [...]es, which have in them most of God.’

Here are some five or six fingers in the Text, that doe all point out the speciall hand of God in this mercy.

First, the word [Loe,] it is like a digitus Mercu­rialis in the high way; yea, it puts the finger upon God, that we should look to him above all, and to his speciall working in this mercy, Loe, God.

Next, the pointing pronoune, [this] Loe, this is God; it is his extraordinary hand and finger.

Thirdly, 'tis [our] God, that is, he hath here­in shewen himselfe in his relation, the God of Israel.

And fourthly, hee hath shewen himselfe in his [Page 13]absolute soveraignty too; This is [the Lord] there­fore from all these you may conclude eminently, that this worke is properly and solely [his] salva­tion. There seemes to be a kind of holy Tautologie in the Originall, Loe God, this God, our God, the Lord, his salvation.

Loe, this is our God; we have waited for him, he will save us: This is the Lord, wee have waited for him; we will be glad and rejoyce in his salvation.

‘So then, we ought especially to be glad and rejoyce in this salvation,’ as it hath in it much of God. I have pitched upon this subject, because the generalitie of men doe over-look it.

Quest. But you may here object, Those salvations that have most of God! why is not every victory, salva­tion, mercy, wrought of God? Can there be any author of these things besides the Lord?

Answ. The Scripture telleth us, none other, salvation is onely of the Lord. I am the Lord, Psal. 3.8. Isai. 43.11. and besides me there is no Saviour. But here we must admit of a distincti­on, both of Saviours and of salvations.

First, if you consider a Saviour efficiently, prin­cipally, independently, so there is no Saviour but God Jonah 2.9. salvation is onely of the Lord originally, and es­sentially; he alone is the rock of salvation: and all the former places are true this way.

but if you take a Saviour instrumentally, deriva­tively, with dependance, so men may also be called Saviours; Thou gavest them Saviours who saved them. Nehem. 9.27.

Next, of salvations there are two sorts.

First, spirituall, reaching to the soule: of this the Lord is the sole Author.

And there are temporall, outward, civill salvati­ons to the body, and estate: And these againe are wrought either by an ordinarie and common pro­vidence, or by speciall and extraordinarie.

By ordinarie providence, when there is a sufficien­cie in the meanes ordinarily to bring about such an end, as when the greater number doth beat the les­ser; This is a salvation in Gods common way.

But they are extraordinarie salvations, Extraordi­nary salva­tion in 3. cases, when there is not a common, naturall power in the instrumen­tall causes and meanes, to bring forth such an effect, or to attaine such an end; onely the Lord doth e­levate and highten them above themselves. This may be in these three cases.

1 First, when God workes a salvation above the meanes; 2 Chron. 13. as when Abijahs Army of 400000. being surrounded by Jeroboams Army of 800000. and ta­ken at an advantage by them, yet did beat the sur­rounders, and routed them utterly, though double the number: This was an effect above the meanes.

Or, 2 secondly, when God brings about a salvation without meanes, at least without any considerable, and proportionable meanes: Exod. 14.16. As when the very rod of Mo­ses did divide the sea: when Gideons lamps, pitchers, trumpets, did break the Midianites in pieces.

3 Thirdly, when God doth worke, and bring about a salvation or deliverance quite contrary to the means: As when Joh. 9.6, 7. clay shall recover the eyes of the blind: when Josephs bondage and imprisonment shall make him lord of his brethren. In all these three cases sal­vations are said to bee extraordinarie; because the water doth run higher then the spring-head; therefore [Page 15]you may call them the salvations of God. Yea, in the Hebrew, all extraordinary, excellent, strnage things, are commonly called things of God. As the great and stately trees, they are called the trees of God: Psal. 104.16. The trees of Jehovah are full of sap: That is, the ex­traordinary, excellent, tall cedars. So, Job 1.16. The fire of God is fallen from heaven, &c. That is, a strange and extraordinary fire. And so a salvation of God is a di­vine, extrordinarie, strange deliverance. Stand still, Exod. 14.13. and see the salvation of God: That is, because it was wrought miraculously.

I shall demonstrate this whole Observation by parts, in two particulars.

1 First, shewing the antecedent, [that] the Lord may be said to bee much in some salvations, and victo­ries; yea more, much more visible in some than in others.

Secondly, proving the inference, that such victo­ries and salvations, in which there is most of God, ought especially to glad and rejoyce our hearts.

As it is blasphemy to imagine a morenesse or lesse­of any thing in God, The Ante­cedent in the Do­ctrine pro­ved. so it is an absurditie to denie that the Lord doth sometimes put forth more, some­times lesse of himselfe, that is, of his power, wise­dome, justice, and mercy, in and upon his workes. And Nam peculia­ris est quae­dam sollicitu­do quam pro suis gerit, &c. Calvin. ad Isai. 52.10. Matth. 10.29 30. Matth. 6.16. hence ariseth that distinction of providence, into generall or common, and particular or speciall. As there is a providence over sparrows and lillies, and a providence over the haires, heads, and soules of Christians, according to these graduall puttings­forth of divine providence, we doe find divers parts and members ascribed to the Lord, after the manner [Page 16]of men; as an arme, an hand, a finger, all fighting, and working against his enemies, and for the salva­tion and victorie of his people.

The arme of God, Gods arme. Exod 15.16. Isa. 52.10 that, I conceive, may note e­specially the arme of his power: This is sometime called, his naked and bare arme: In which expression, there is an allusion to Wrestlers and Artificers, The Wrestlers of old, when they descended into the sand or stage to wrestle, did strip their armes, and having made them bare and naked, did then annoint them with oyle, that the adversaries, which conflicted with them, might take no hold fast upon them. Thus the Lord is said to make bare his arme, when he en­treth the lists with the enemie, as it were to trie a fall for his people.

And it may also be borrowed from Artificers or Handy-crafts, (as Smyths, and Carvers,) who when they goe about any extraordinary hard, or curious piece of worke, in which they would put forth their art, or strength to the utmost, they use to turne up their sleeves to the elbowes or arme-holes, that they may handle it strongly and exactly: Thus also God is said to make bare his arme for the deliverance, and rescuing of his people.

Sometime it is called a stretched out arme, Exod. 6.6. alluding to a man that labours to his utmost to strike a full blow, or to grasp and pluck mightily at a thing. Thus the Angels that rescued Lot out of the hands of the wicked, tumultuous Sodomites, are said to put forth their hand, Gen. 19.10 and pull Lot into the house to them. See Isai. 14.26, 27.

And as wee read of the arme, Hand. so of the hand of [Page 17]the Lord. This may properly signifie (I conceive) the hand of his Providence, 1 Sam 6.9. Then wee shall know that the hand of God hath done this, said the Philistines; that is, if such and such things doe fall out, then we shall believe that our punishment came immediately, and supernaturally, from heaven. Yea, wee read of a mighty hand, and of a right hand of God, as if hee had a left hand also, with which hee useth to feed, or help his enemies, as they are his creatures, though in judgement; but to his owne people hee lendeth his right hand, hee is dexterous in their deliverance and salvation.

And as wee read of the arme and hand, Finger. so else­where of the very finger of God, which, I suppose, may be aptly understood of the finger of his speciall wisdome. And thus the very Egyptian Magicians, when the Lord had non-plus'd them all with a lowse, did crie out, This is the finger of God. So Luk. 11.20. Exod. 8.19. com­pared with Matth. 12.28. The finger of God in casting out devils, is put for his extraordinarie, speciall, spirituall working: If I by the finger of God, or spirit of God, cast out, &c. Because, you know that men and women doe both play, and worke most curiously with their fingers, rather than with their armes or hands.

All these expressions doe clearly evidence, that there is a morenesse (if I may so call it) of God in some salvations than in others.

Hence also it is, that we doe read sometimes of Gods workes, and then of his wonders: And amongst his workes, of his great, mightie, excellent works; his act, his Isai. 28.22. strange act, his exceeding marvellous won­ders, [Page 18]and of the Job 40.14. cheife waies of God, &c. The Lord puts a magis and minus upon them, to shew that God is extraordinarie in some salvations above others. This is the first particular, demonstrating mine Ob­servation, by shewing that God is very much in some salvations.

2 The second must prove, that the more of God there appeareth in any victorie, The Infe­rence in the Doctrine proved. or mercy, the more wee ought to be glad, and rejoyce therein. There is one new song or Psalme (therefore called new, saith one, because it may have especially reference to the state of things now under the Gospel) which alone, may fufficiently declare, and confirme this particular. It is hard to say, Psal. 98.1, 2, 3, 4, &c. whether the expressions of the Lords extraordinarie hand in that salvation, or the exhor­tations to extraordinarie praise and gladnesse for that hand of his, are more vigorously there expressed.

First, O sing unto the Lord a new song: Why so loud? Why so lively? For he hath done marvellous things; his right hand, and his holy arme hath gotten the victorie to him. And all this muchnesse of God (it seemes) was most apparent and undenyable, as verse 2. The Lord hath made knowne his salvation: The sal­vation is his, it was knowne to bee his, yea, men were forced, or made to know it; nay, the very In­fidels could not choose but see, and say it: His righte­ousnesse hath he openly shewed in the fight of the heathen. Verse 3. All the ends of the earth have seene the salva­tion of our God. And what of all this? Why, there­fore we ought especially to be glad and rejoyce in such a worke. Verse 4. Make a joyfull noise unto the Lord all the earth; make a loud noise, and rejoyce, and [Page 19]sing praise. Verse 5. Sing unto the Lord with the harpe. Verse 6. With trumpet and sound of cornet; with in­struments used both in warre and worship. Verse 7. Let the sea roare, and the world, and they that dwell therein.

Quest. But why such mostnesse of joy for those victories, in which there appeareth most of God?

Answ. Vpon these two grounds, or reasons. Grounds 2. 1. Ground.

First, because the more of God in a worke, &c. the more of perfection, and excellency; and by conse­quence then, the more of lovelinesse: Psal. 111.3. His worke is honourable and glorious. The Originall readeth it in the abstract, his worke (that is, every worke of his) is glory and honour. And that onely, because it is his worke: For such as the Parent is, such will be the child; such as is the work-man, such must be his work. And in another song, He is the rock, Deut. 32.4. his work is perfect. The Greek reads it plurally, his Septuagins. [...]. works; implying saith one, both his work of Creation, and his worke of Redemption: and therefore in that Psalme, intituled a Psalme or Song for the Sabbath day, in which day, both those volumes of Creation, Psal. 92.1, 2, 3, 4, 5. and Redemption, or, of the Word and Works are to be studied: in that song wee find this sequell and inference most clearly and fully laid downe; namely, that we ought to rejoyce most in the salvations that are most divine; because they are most glorious and perfect.

Take but a taste in two verses, Verse 4. For thou Lord hast made me glad through thy workes; I will triumph in the workes of thine hands. And why in his workes espe­cially? O Lord how great are thy workes! Verse 5. And thy thoughts are very deep.

Ground. 2 Secondly, because the more of God there is in a work of deliverance and salvation to a people, the more may that people hope, and conclude ordina­rily the Lords neerenesse to them, and ingagement for them, which is the greatest nationall cause of rejoy­cing in the world. It is very much to have the Lord once to appeare and shew himselfe openly in a cause for a people, or person: for he will not, nay, (let me speak it with reverence) hee cannot then easily, and slightly, retreat and goe back againe, but his very honour is ingaged to proceed. Hence it is, that the Saints in their greatest difficulties and distresses, have taken the advantage of this argument, even the Lords appearing for them, and have pressed him with it, to spare and deliver them. Thus Moses at Horeb, when Israel, by making a calfe, had so pro­voked the Lord, Exod. 32.20. &c. that he said, Let me alone, that my wrath may wax hot against them, and that I may consume them. At this sad pinch Moses betakes himselfe to this great argument of the Lords ingagement: Verse 11. Why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, with great power, and with a mightie hand? Verse 13. Wherefore should the Egyptians speak, and say, &c. Remember Abraham, Isaac, and Ja­cob, &c. And by this argument he bringeth the Lord to a kind of repentance, saith the Text: O high ex­pression! Verse 14. And the Lord repented of the evill, which he thought to doe unto his people.

The like practise we find in Joshua, Moses his Pu­pill and Successor: Jo [...]. 7.9. (it seemes he learn'd it of his Tutor) And what wilt thou doe to thy great name? Yea, a whole cloud of other witnesses might be brought [Page 21]to the same purpose. But that which hath been said, doth suffice to evince both [that] and [why] ‘we ought especially to be glad and rejoyce in those salvations, which have in them most of God.’ Next let us draw downe to Application.

Ʋse. 1 First, here in the entrance let me speak Reproofe to all such brutish Carnalists, Reprehen­sion. as both in their pray­ers for victories and salvations, and in their rejoycings in them, doe look altogether (at least principally) at that which is carnall, temporall, and outward; but observe not how much or how little of God is to be seen there.

That you may understand this Vse aright, you are to know that there are two sides, (as I may call them) or two parts, or (to speak plainly) two sorts of benefits observable in every victorie.

First, there is an out-side of mercy; that is, there are benefits externall: and there is an in-side; that is, all such internall benefits and commodities as are gotten thereby. The out-side, or externalls are all the temporall, civill benefits and gaines by, with, and in a victory: as the great number of prisoners, with horse, and armes that are taken; the great quantity of ammunition, provisions, treasures, &c. All these and the like are but the out-side of a victo­ry; that is, the carnall, temporall benefits that do come thereby.

Secondly, in a victory there is an in-side, or there are benefits internall; that is, of an inward and di­vine nature: such are all soule-mercies, and Church-mercies, and all other spirituall profits and advan­tages, that may bee laid up in the heart, that may [Page 22]be laid out in the life for God, or that may be laid up in heaven for our selves: These treasures are the in-side of a victory; the former are but as the husks, the shells, the bones; these are the kernells, the fruits, the marrow within: and there is as much difference between them, as betwixt the blessings of Jacob and Esau. Gen. 27.37.

Yet, alas, alas, how do the greater part of the world terminate both their desires and joyes in those carnall and huskie parts of deliverance? How doe they preferre them both in their prayers and praises?

In their prayers they doe deprecate evils of punish­ment, Exod. 8.8. saying, as Pharaoh, Take away, or keepe away the frogs: and in their petitions, they houle upon their beds for the corne, Hos. 7.14. the wine, the oyle, that may come by such a successe. These men doe measure victo­ries altogether by the greatnesse of externall, tem­porall, Two diffe­rences be­twixt the spirituall and tempo­rall benefits by victory. 1. In pecu­liarity. carnall emoluments and commodities. But that I may discover their errour before I enter up­on my great Vse, let me tell them there is a vast difference between the spiritualls and the temporalls of a victory, between the in-side and the out-side, in these two things:

First, in their peculiarity and choicenesse: The tem­porall profits by a victory are common to good and bad; whereas spirituall ones are peculiar to the Saints: the dogges as well as the children may partake of these scraps; but these are only the portion of sons and daughters. When the Israelites were preserved in Egypt, and went out of that land thorow the red sea by a mighty hand, Exod. 12.28. there was a mixed multitude that went with them, which were not Israelites, and [Page 23]that multitude shared as much in the temporall part of Israels salvation, as Gods owne peculiar people; for they passed thorow the sea as on drie land as well as the others: they had their portion, and their commons in the quailes, and Manna, as well as they; as we read all along that storie to Numb. 11.4. Nay, in Egypt when God preserved his people amidst these plagues, the cattell, the bullocks of the Israelites did share in the outward part of that deli­verance, as well as the Israelites themselves; for in the murraine they were all preserved alive; Exod. 9.4, 5, 6, 7. of the cattell of the children of Israel died not one. But now there was a peculiar number of Israelites indeed, that did get higher benefits by those deliverances; for they sucked inward sweetnesse, and spirituall good out of all that chaine of mercy and salvation, which the common multitude did neither perceive, nor re­gard. For instance, Moses got extraordinary famili­arity with God, by his long march in the wildernesse: Ezod. 33.14, 17, 18, 19. he prevailed for Israels pardon; gat the Lord himselfe to goe with them; and obtained a sight of his glory: Hee gat so farre into the bosome of God, that hee might have asked even what hee would. This was the spirituall good and benefit that Moses did get and laid up by those deliverances. So Caleb and Jo­shua, they gat other spirits, Nom. 14.24. and a kind of fulnesse in following after the Lord. These spirituall gaines are the very exstractions and quintessence of a victorie. This is the first difference.

Secondly, they differ in their durablenesse, 2. In dura­tion. or con­tinuance. All the temporall gaines of a victory, they are but temporary; that which is gotten by the [Page 24]sword, may by the sword bee lost againe: as wee see this ballance of warre and victory hath turned often in this land already; and the Saw of warre hath beene drawen from side to side many times, whilest the poor Kingdome is cut asunder under it: But the spirituall, divine, inward gaines of a Chri­stian are everlasting; they are implunderable, like Maries part that could never be taken from her. Luke 10.42. See it exemplified in David, the man after Gods owne heart: This David, in his warres with Saul, and other enemies, got (by too too hard a shift) Zik­lag, which he made his head quarter and place of retreat; there he laid up all his purchase, bag and baggage, and all the wealth that hee had gotten in all his warres: But now behold on a sudden, this Ziklag is taken, 1 Sam. 30. and sacked by the Amalekites, and in it, poor David looseth at once what he had been so long time a gathering. Farewell now to all his temporall, temporarie, carnall, military gaines, and estate: and now if hee had not gotten by his wars some more Si arbitrium dandi pones nos est, prae­cipue mansura quaeremus, ut quam minimè mortale fit munus. Sen. de Benefic. lib. 1. enduring substance, something of a more spirituall, lasting nature, he had been a man utterly undone; for he had lost both his wives, and the City was burnt with fire, and the people spake of stoning him. But David had gotten somewhat else, and laid it up there where the Amalekites could not come at it: he had gotten a vigorous faith by long experience; and this did stand by him in this extremitie, and by it he incouraged himselfe in the Lord his God. He remem­bred that the Lord had been [his God] in former deliverances; as from the 1 Sam. 17.37. lion and the bear, and Saul at 1 Sam. 24. Keilah, Kiph, and Maon, and thence concluded [Page 25]that he would yet deliver him. This faith and expe­rience, which he had gotten in the time of his for­mer wars, travels, and trials, neither the Amalekites, nor all the powers of hell, were able to plunder a­way from him, but it fetcht back his temporals to him again. Therefore you see there is a double dif­ference between the spirituals and the temporals, between the in-side and the out-side of victories. This also was preparatorie. Now we goe to the princi­pall branch of Application.

Ʋse. 2 If [wee ought especially to rejoyce and be glad in those salvations that have in them most of God,] Direction. then be we effectually directed not to look so much with the eye of sense upon victories and mercies, so doe beasts; nor with the eye of reason altogether, so doe meere men, who are the children of this world onely; but let us look upon them with spirituall eyes, and taste them with a spirituall palat; let us see, and resent how much of God there is in them, what divine profits we doe get by them, and accordingly more or lesse, let us rejoyce and be glad in [his] salvation. Every man (we say) yea, a bird, or beast can pick out the fish of the oyster; but he is an Artist, and a wise man indeed, that can find and gather out the pearles that are therein. These spirituall pearles are the things which I doe now presse you to seek after.

Quest. I, but you will say, Hic labor, hoc opus est; here is the task indeed, how shall I come to know when there is more or lesse of God in a victorie, or salvation? For, I grant that I should rejoyce most in such mercies, but how may I know them?

Answ. It is the maine worke that I have designed my [Page 26]selfe unto at this time, The marks of Gods spe­ciall pre­sence in a victory. viz. when Ju [...]g 14.8, 9. 1. There is much of his attributes: As, to help you as with a prospe­ctive glasse, to see and discerne when there is most of God in a salvation, or deliverance: to teach you (Samson-like) to find out the hony combe in the slaugh­tered lion, that so I may bottome your joy upon a sweet and solid foundation.

The first note or marke of the muchnesse of God in a mercy, and victory, may be this, when there is much of Gods attributes appearing in such a mercy. The Lords attributes are himselfe. The Lord passed before him, (that is, Moses) and proclaimed, The Lord, the Lord God, Exod. 33.6, 7. mercifull and gracious, long suffering, and a­bundant in goodnesse and truth, &c. There his mercy, justice, faithfulnesse, &c. are called himselfe. Now the more of Gods attributes do shine eminently in any deliverance, the more of God (we may conclude) there is in it: As, the more ingredients or simples there are in any composition, or distillation, the more rare and excellent men doe account it, and the more of the Artist there is therein. To give in­stance in some of the heapes of victories which you are to consider of this day.

What thinke wee of Gods justice, His Iustice. hath not that shewed it selfe eminently, in hardning the hearts of the enemies in their two strongest holds of Bridg­water and Sherborne, to over-stand honourable proffers, that so they might bring themselves to the worst and lowest conditions of all others? Whereas other men that defended sleighter places, went off with bet­ter tearmes. Well knew the Lord that you could not so safely let goe the enemies that were in Bridg­water and Sherborne (being beasts of longer teeth, and [Page 27]more deeply dyed in bloud) as those in Bath, which were lesse hurtfull adversaries; therefore the Lord, in a speciall manner, did so work it, that those fier­cer wild beasts must bring themselves to be muzzled, fettered, and caged up, that they might not doe fur­ther mischiefe abroad: and if any must march away, to let goe those whom we need not much to fear.

Thus the Lord did sometimes harden the heart of Pharaoh, that he should not be content to come off from Israel upon honourable and safe tearmes, as he might have done at any time on this side the red sea; but he shall follow the Lords people into the sea, Exod. 15.5. that so he may at last sink like a stone in the migtie waters.

And what think you of the power of God in these late deliverances? His power. Was there not much of that at­tribute seen, in helping our Armies to take-in such extraordinarily fortified, and resolved strong holds, by meere strength, force, and utmost extremities; by assault, batterie, fire, and sword? Surely to take a strong place by strength and storme, doth argue that there is extrordinary much of God in it, espe­cially when such a storme is effected with so little losse. I might adde much more concerning the Lords wisdome, mercy, and other attributes, that appeared even in the victories of this day; but I shall open these cabinets anon. Thus where you see much of Gods attributes laid out, ingaged, When victo­ries do come in the chan­nell of the promises. and as it were con­centred in a victory, you may conclude that there is much of God in that deliverance.

2 Secondly, when deliverances do flow in upon us in the channell of the promises, then you may be sure [Page 28]they are mercifull mercies, and that they have in them much of God: For the promises they are the buckets belonging to these wels and fountaines of sal­vation. Isai. 12.3. Therefore with joy shall they draw water out of the wels of salvation.

These wels doe seeme to be opposed to those ci­sternes, which are mentioned by another Prophet; They have forsaken me the fountaine of living waters, Jerem. 2.18. and hewen them out cisternes, broken cisternes, that can hold no water. The creatures are cisternes, the Lord alone he is the fountaine, and out of this fountaine, or wel-head, we must draw all our salvations spi­rituall, temporall, publike, personall, by the buck­ets of the promises, and then they will prove bles­sed blessings unto us.

Quest. But you will say, what promises can we find in all the word, that are made to the Parliament, or Armies of England? Or, what are those Scripture-buckets to our nation, or condition? Can there any victories come to us in these channels?

Answ. 1 Yes, there are Scripture-promises to Englands Parliaments, and Armies in this present cause. Con­sider the great promise to Joshua, Iosh. 1.5. there you shall see a title to the promises given even to us: I will never leave thee nor forsake thee, saith the Lord to Jo­shua: And this may be drawne down to all Joshua's, or saviours of the Lords people, to the end of the world; as appeareth by comparing that text of Jo­shua, Heb. 13.5. with another in the new Testament: Let your conversation be without covetousnesse, and be content with such things as you have; for he hath said, I will never faile thee, nor forsake thee. Whence we learne.

First, that the promises made to Joshua, or any other holy man in Scripture for provisions, and pro­tections in the Lords worke and cause, may very well be applied to us, and all others, in like works and causes.

Secondly, that a generall promise of the Lords pre­sence, and assistance for us in his service, is as suffi­cient for all particulars whereof we stand in need, as if they were expressed: Verse 6. So that we may boldly say (with dividuall) the Lord is our helper. Thus there are Scrip­dividuall) the Lord is our helper. Thus there are Scrip­ture promises, even to our English Parliaments and Armies, in the present cause and worke.

2 Secondly, I conceive yet more fully, that the victories, for which wee blesse God this day, are come unto us in the channell of some particular pro­mises.

Q. This is comfort indeed (you will say) if you can make it out unto us.

A. I will but point at two sorts of promises, Two proper promises applicable to this daies mercies. which seeme especially to sweeten this dayes mercies.

The one hath reference to that Armie, which was the instrument of these victories.

The other to our selves, for whom these instru­ments have done that worke.

Firſt. First, with reference to the instruments themselves: You know what an Armie they were esteemed, and what low thoughts were taken up concerning them; then turne to that promise: Because the foolishnesse of God is wiser then men, 1 Cor. 1.25, 26, 27, 23, 25. and the weaknesse of God is stronger then men: For you see your calling brethren, how that not many wise men after the flesh, nor many mightie, nor [Page 30]many noble are called: But God hath chosen the foolish things of the world, to confound the wise, and God hath chosen the weake things of the world, to confound the things which are mightie; And base things of the world, and things which are despised, hath God chosen; yea, and things which are not, to bring to nought things that are. That no flesh should glory in his presence. Let this text be the Motto of this new Modell.

This day (if ever) is this Scripture fulfilled in your eares: for now (if ever) hath the Lord done great things by such meanes; yea, he hath confoun­ded carnall wisedome by folly, strength by weake­nesse, and pride by humilitie: Certainly, such ef­fects, such deliverances as these, doe come down in the channell of this promise. That is one.

Second. Let me give you another promise with reference to your selves, and us (the rest) for whom these deli­verances were wrought, by those instruments. You know the generall frame of mens spirits, when the Lord began this turne of things, I hope wee were pretty well weaned from creature-confidence, and as low as ever in our owne eyes. Then turne to that other promise, Deut. 32.36, 37, 38, 39. For the Lord shall judge his people, and repent himselfe for his servants, when he seeth that their power is gone, and there is none shut up, or left. — And he shall say, where are their gods, their rock in whom they trusted. — See now, that I, even I am hee, and there is no god with mee: I kill, I make alive; I wound, and I heale; neither is there any that can deliver out of my hand. When men are most low and lost in their owne eyes, and doe most of all distrust themselves, and the outward meanes, [Page 31]looking up wholly to the Lord; then if they get a deliverance it is in mercie, and flows in upon them in the channell of this and the like promises. Such mercies cannot taste of the cask.

Honourable, and Beloved, let me instance here as a westerne man; the eyes of the poor prisoners of hope in the West, have been long, long time lifted up toward these Easterne hils for help, and for their reliefe: There was a first, a second Army sent down, but alas, mens eyes and hearts were taken up with too much expectation, and confidence (I believe) in those Armies which were commanded by that excellent Peere, and by that valiant Knight; and I cannot but think, that one principall cause why those Noble Generalls could doe no more for those Coun­ties, was this, because the people did look upon them too much. If once wee doe make Idols of our Jew­els, then the Lord will break them in pieces: and 'tis a mercy; for if wee should get deliverance by Ido­lized meanes and instruments, our spirituall losses thereby, would be much greater than our temporall gaines and commodities.

Observe wee therefore, what an Army the Lord hath now sent down into those parts, and what in­struments hee doth there imploy; even an Army of strangers, men much unknown to the people of those Countries both by face and name, lest they should Idolatrously, and carnally look upon them. Thus hee causeth (in mercy) the Westerne deliverance (as he did their affliction) to arise unexpectedly out of the dust. And this is a signe of a gracious mercy, when the Lord so bringeth about the Victories, and [Page 32]salvations of his people, that hee doth crosse selfe, and kill corruption in them, even by the mannaging and ordering of their mercies.

This is a double conquest, even of corruption, and of outward enemies both at once. Doubly blessed be his name for such twinning favours as these. This was the second note, or mark, that there is much of God in a salvation, when it comes in the channell of the Promises.

3 Thirdly, When they are the fruits of du­ty: As, Of Prayer. when it is the fruit of holy meanes and du­ties, as of prayer, and praises; when it comes in the way of duties. Let me instance, but in those two which I have mentioned.

And first in prayer, when a salvation comes in the way of prayer: You know how Jacob got his garland, Gen. 32. Hos. 12.4. his new name of Israel, even by wrastling with God; and that wrastling was, by prayer and teares, saith the Prophet Hosea: Now, what a solid bles­sing did that prove, and how much of God appea­red there in it? It got him the name of Israel, it de­rived an honour to all his posterity, and it gave them a new relation to God; which relation the Lord afterwards gloried in, and they never pressed him with it ordinarily, but they prevailed. And therefore it was such a solid mercy, because it was gotten by prayer.

Shall I adde an instance of a female wrastler? Han­nah begged a sonne of God by prayer, and shee cal­led him Samuel, that is, asked of God: shee wrote the name of God upon the mercy, to shew that it was obtained by prayer; 1 Sam. 1.2. Chapters. and therefore shee gives God all the glory, and sets him up in her praises.

Now bring wee our mercies to this touch-stone; have any of our victories come-in by this way of prayer? have they been fruits of supplications, and humblings? were the hands of Moses in the Mount, Exod. 17.1 [...]. as well as of Joshua in the Valley, in any of these great and plentifull deliverances? What think you of the verticall, criticall Victory at Nazeby? you were pleased to command out some 9. Regiments of Volunteers out of these Cities, I meane so many Congregations, to keep a solemne day of prayer and humiliation, (and believe it, they are your Volun­teers that must doe the work, both in your spiritu­all, and Civill Militia) these Regiments did beset heaven upon the Tuesday, and loe, upon the Saturday after (in the same week) God gave you that Victory of victories, the great, unexpected, necessary, Eng­land-saving Victory of Nazeby.

Nay, and the poore West, out of its penury, may come-in here with an instance too; the great late turning of the Tide of that desolate Country, was the Victory of Langport; but when was it? surely, the very next day after the Westerne Fast at Black-friers; Two dayes of victory did immediatly follow that one day of humiliation.

These mercies came-in like Daniels Answer, Dan. 9.20. When I was speaking to the Lord, the Angel Gabriel came and told me, Thy prayers are heard. O! these are the jew­els in a Ring of victory; they are precious things of God, (and ought especially to be recorded) when mercies are the fruits of prayer.

So when they are the fruits of praise too: Of Praises. I read that Jehoshaphat had a great victory given-in as the [Page 34]fruit of praise, 2 Chron [...]0.22. When they began to sing praises to the Lord, (that is, for a promise of deliverance sent by the Prophet) The Lord set ambushments against the chil­dren of Ammon, Moab, and Mount Seir, which were come against Judah, and they were smitten. And hath not the Lord answered your praises too, as well as your prayers? Certainly, there are mercies in this kind to be found out. As, when you gave command to praise the Lord for Nazeby victory, that very morn­ing God sent the tydings of the regaining of so-much-bewailed Leicester, thereby to put one string more into our instruments of praises. So when you gave command for blessing the Lord for that We­sterne mercy neere Langport, in that very day of praise, as I remember, (to shew how the Lord loves a thank­full people) hee did give their impregnable Bridge­water into your hands. Let us also observe this marke of God upon his salvations.

4 Fourthly, When they are im­provements to grace and activity. 2 Chron. 14, 15, 16. Chap­ters. (this is higher) when victories are improvements to grace, and holie action (it holds also in all other inferiour personall mercies.) Honourable, and Beloved, may you please to look upon that one King Asa, God gave him a wonderfull victorie, (those Chapters are proper for your reading this day) even the greatest, I thinke, that wee read in the book of God: Ten hundred thousand Ethiopians came up against him, God routed them all in one battaile: And while Asa was meditating a thanks­giving for this, Chap. 15. God sent the Prophet Azariah to preach a Thanksgiving Sermon to quicken him: Here­upon see how Asa expresseth his thankfulnesse, prin­cipally by these two sorts of duties.

First, by the destruction of Idols and Idolatrie; Vers. 8. & 16. not sparing the royall Priapus it selfe, and by the setting up of pure worship.

Next, by a holy, strict, willing, nationall Covenant. Vers. 12, 13, 14, 15.

O! that it might it please the father of spirits to bring up your hearts to this Asa-like frame this day; both those works are now seasonable and necessary.

First, the throwing downe of Idols and Idolatrie, there is to much of the old leaven still remaining, if it were narrowly sought after. I beseech you let the remnants of Baal, and the Chemarims feele the marks and dint of our praises and thanksgivings this day, and let them beare those marks to posteritie. Let us set up monuments of our praise, in the destru­ction of some more remnants of Idolatrie.

There is a paire of Idols of lealousie yet standing. The one of them, I thinke, too neere the eyes of your Senate; the other (I am sure) is too neere to my charge, and hath leavened those parts too much already.

The other expression of Asa's thankfulnesse, was the renewing of their Covenant: A Covenant is already made by us; but how much the renewing of it, and the looking after it is wanting; you heard partly this morning. I hope wee are not wearie of our Covenant? Wee doe not begin to repent, that ever we entred into that League with God? Sure I am, wee have little cause so to doe, if we observe the successe of things ever since our Covenanting; and if we suffer some miscarriages, and disapoint­ments, it is because there have been miscarriages in our Covenants. But if we do not repent of this ho­ly [Page 36]League, why do so many deny it? Why do so many others refuse, and despise it?

O may it please you Asa-like to doe some meme­rable thing for God this day. Two Re­quests for the West. And here besides what hath been pressed upon you for the Lords sake alrea­dy, I have two humble suits to present unto you, with reference to the Westerne occasions of this dayes praises.

1 One is, that especiall care may be taken to put in able spirituall garisons into those three Western Towns now rednced: every one of them being doubly con­siderable; partly for their long time of slavery under the enemie, in which they could not but contract deepe ignorance, prophanenesse, and malignitie; and partly for their situation, strength, and greatnesse, they being some of the most eminent places in all those parts. Such spirituall garisons, even in prudence, are well nigh as necessarie as your Military ones.

2 Mine other humble suite is concerning the Covenant, that the poor souls, in those lately reduced Coun­tries, may not have it abruptly forced upon them, without due preparation, and humiliation; not as the Spaniards baptized the American Indians by droves, and heaps, but rather that the businesse may be or­dered as Hezekiah did order his people for the Passe­ver, 2 Chron. 30. with all due warning, instruction, and conside­ration. I beseech you give them time and meanes, first to disgorge and cleanse themselves thorowly, of the many direfull, anti-Covenant, perjurious com­binations, that many poor wretches, in those parts, have swallowed since they were under the power of the enemie. Let them first shave their heads, and pare [Page 37]their nailes, as the Deut. 21.12, 13. strange virgin of old was com­manded to doe, and so let them enter into that sa­cred, and dreadfull Covenant. Thus labour to set up some expressions of reall thankfulnesse this day to the Lord; for when there are such improvements of graces by our deliverances, they have in them much of God.

But now on the contrary side, if our deliverances, and victories, instead of improving our graces, should improve our corruptions (which God forbid) and in­stead of laying us lower in our owne eyes, should lift up our hearts in a wrong way; you may guesse at the sad consequence from Vzziah. 2 Chron. 26. This King had gotten many victories, and his heart was lifted up by them, but it was in pride, not in thankefulnesse; for he usurped the power of sacrificing. What was the issue? It ended in leprosie; and so God did thrust him out of his house, and did set him aside from the government of the Kingdome.

Nay, 2 Chron. 16. good Asa himself when he had gotten these great victories, hee turned aside to unteachablenesse, and carnall compliance with Benhadad the King of A­ram; and when there came a Prophet and told him of his fault, hee was angrie with the Prophet, and persecuted him; yea, and he oppressed some of the peo­ple at the same time. But what was the end of this too? All Asa's glory, acts, and victories, went out in a snuffe: He was sick in his feete, and he turned a­side to the Phifitians, and died. The Text layes a blot upon his name at last, he died as a pettish man, not thorowly perfect in the way of the Lord.

It is pittie that faire weather should do any harme; [Page 38]that so sweet a root should bring forth such deadly fruits as these: Therefore I conclude with that of Ezra; Ezra 9.13, 14 When we have received such deliverances as these, should we again break the Lords commandements? Would he not be angrie with us till he had consumed us, that there should be no remnant, nor escaping?

Quest. But you will say, wherein should our victories improve us? In what graces? In what particulars?

Answ. You have had many good hints, and helps, to day already; Victories should im­prove us in Take these five more, in so many words.

1 First, such salvations should improve us in our de­pendance upon a tryed God: Dependance If hereafter the tyde of victorie shall turn again, and you shall be brought back somewhat neer your old low condition, yet I be­seech you remember this very day, in which you are to give thanks for five victories at once: Remember when you are in that low estate, that there was a day when God served you in with five pheasants in a dish, 1 S [...]m. 17.37. 2 Cor. 1.10. with a feast of fat things: He is still the same, and his yeares doe not faile.

2 Secondly, let these victories and salvations im­prove us in love and prayer: Love and Prayer. Psal 116.1, 2. I love the Lord, because he hath heard my voice, and supplications: I will call upon him so long as I live.

3 Thirdly, let them improve holinesse in our con­versations: Holinesse. Psal 50. ult. to offer thanks and praise, and to order our conversations aright: they may not be seperated, be­cause God hath joyned them together; Obad. 17. Vpon mount Sion there shall be deliverances, and there shall be holinesse; or, they shall escape, and they shall be holy.

4 Fourthly, Self-denyall in humilitie, and selfe denyall: Thus [Page 39]did mercy worke with Jacob, I am lesse (saith [...]ee, Gen. 32.9, 10 when hee was greatest in estate) then the least of all the mercy, and of all the truth, that thou hast shewed to thy servant.

Nay, good old David, 2 Sam. 7.18, 19. when God had loaded him with benefits, hee goes in, and as if hee were not a­ble to stand under the mercies promised, hee sits be­fore the Lord, and there his heart runnes abroad as melting waxe in his bosome, in a thankfull, humble acknowledgement, What am I? and what is my fathers house, that thou hast brought me hitherto?

Lastly, let it improve us in holy activity for God: Hee is my God, and my fathers God: And what of that? Exod. 15.2. Therefore I will prepare him an habitation. So in another place, I am thy servant, and the sonne of thine hand­maid, thou hast loosed my bonds. I am thy born-servant, Psal. 116. and thy bought-servant, and therefore am ready to serve thee in righteousnesse and holinesse all the daies of my life. Thus you see I have hasted thorow foure severall marks and notes of Gods especiall presence in a deliverance. There is but one remaining, which I will dispatch with brevity.

Fifthly, and finally, 5 (to come nearest to the work of this day) would you know when there is very much of God in a salvation or victory, Circum­stantiall im­pressions of God. that accor­dingly you may be very much in praise and rejoy­cing? It is when a victory carries with it some par­ticular circumstantiall impressions of God. We say In Moreli­bus plus valet circumstantia quam substan­tia. in Morals, that the circumstance is more then the sub­stance. So many times in victories, the adjuncts may be more then the matter. The cutting of a stone may be more precious than the stone it selfe: and the [Page 40]stamp and workmanship of more value then the me­tall. These holy, divine circumstances of mercies, are the things that doe set them higher or lower in the eye and heart of every prudent, spirituall discer­ner; especially when they appeare to be the parti­cular impressions of God. I would bring this home to the mercies for which wee blesse the Lord this day. And here, to shew you the circumstantiall im­pressions, The occasi­ons of this Thanksgi­ving consi­dered in their and foot-steps of the Lord, I desire you,

• First, to look upon them in their bulk and quan­tity.
• Secondly, in their parcels and qualities.

1 First, look on the salvations of this day in their bulk and quantity, Quantity. as they doe lie together: And here I desire you to remember, that this day of Thanks­giving is not like other dayes of this kind; for it is not for one single salvation, deliverance, or victory, that you doe blesse the Lord this day: nor for one paire of mercies, in the duall: no, nor for a paire of paires; but for an heap, a multitude of victories. I am perswaded confidently, that since our unnaturall divisions began, you have not had so many eminent causes of thanksgiving, upon any one day of praise and rejoycing; nor upon any Thanksgiving day might you so properly have taken up those words of the Psalmist as now, Psal. 68.19. Blessed be the Lord who daily loads us with his benefits, even the God of our salvation, Selah. And therefore the work of this day would require the skill of the Master of the musick; as in the Ti­tle of that Psalme.

The Papists talk carnally, and superstitiously very [Page 41]much about the five wounds of Christ: and you know what King of Por­tugali. King it is that accounts it a great deale of honour to carry those five wounds in his Armes: Sure I am, you are to blesse the Lord for no lesse then five severall healings and deliverances this day; yea, for five compleat Victories; and every victo­ry is doubly as much again as a deliverance. There­fore you have now five dayes works to doe in one.

Shall I count the number of them? You heard something this way to day already: But I shall speak onely of this dayes mercies.

Remember Scarborough; remember that of Wales; remember Bridgewater; remember Bath; remember Sherborne. Lo, a whole handfull of mercies; indeed, for every finger a severall mercie. The Lord hath deserved our hearts-full of thankfulnesse this day.

Certainly, the first-fruits of the West doe come-in (me thinks) as the first-fruits of Canaan did; Num. 13.23, 24. not singly, and by units; but as the grapes of Eshcol, by loading clusters. It is a series, a chaine, a streame of victories that the Lord hath given us of late: hee seems to fasten victories to our Armies.

I remember it is said of the Athenians, Pausanias. that in a politique kind of fancy they made the Image of their Goddesse [ [...]] Victory, without wings, whereas other people did paint her winged. Their reason was, that shee might stay with their Armies, and not fly over to the enemies side. Certainly, God hath given you such an unwinged Victoria, as flyes not off from your Armies. Shee seems to have arms indeed, for shee fights for you; and to have legges, for shee followes your Camps; but is without wings, [Page 42]being fixed and dwelling amongst us, ever since this new despised Modell went forth to battell. And so fast doth one victory tread upon the heeles of a­nother, that as one said wittily, (O let us speak it humbly) ‘The noble Generall seemes to have ta­ken the worke of this warre (to doe) not by the day, but at a task.’

Now they say of Physick, (Honourable and Be­loved) that though it be weak in quality, yet if it be much in quantity it will work even upon a flat and dull constitution: Doe but consider this great quantity of these your mercies.

2 But the qualities of them should be yet more ef­fectuall, Quality: at as they have the impressions of God upon them. Next therefore let us consider them in their parcels and qualities. Shall I take them abroad?

First of all, 1. Scarbo­rough. there is that Northerne Castle, that so long, and often hath been attempted, and tampered withall, but all in vaine: A Castle that was a kind of Amphibion; a Monster, that offended us as well by sea as by land; and like a Crocadile, preyed up­on us in both elements. This consideration should make the mercy double in our esteeme, (and as I may say) a two-handed-mercy: behold this is now given up into your hands; and with it, that great Apostate of the North, who is paid home (Ahab­like) in that place where hee sinned.

Secondly, 2. Haver­ford-West. there is a field victory given you too, that the Lord might appeare to be the God of the mountaines as well as of the valleys, in the field as well as in the City: a field-victory at Haverford-West in Wales. But when, and how was that bestowed? [Page 43]Marke the time and manner in which that blow was given: the Lord did cut them in a dangerous, unseasonable season. There is great difference be­tween the cuts that hee gives to his enemies, and to his people: The one is when the sap is downe, and so is rather a pruning then a felling; and such have been the former cuts which in mercifull ju­stice hee hath sometimes given your Armies. But the Lord gives the enemy a cut when the sap is up, when they are rising, growing, and gather­ing; and when a cut will undoe them, then God provides to give them a blow. And such was that stroake, or wound in Wales. Deut. 32.35. Their feet shall slide in due time, faith M [...]ses, concerning the Churches enemies, in his Swan-like song: In due time; when is that? When they are at top. Hee doth often­times suffer the enemy to climbe higher, and yet higher, and wee stand wondering what hee means in letting him to goe up another, — Tolluntur in altum ut lapsu gravi­ore ruant. Claud. and yet another round of prosperity, and preferment! have pati­ence man, hee is not high enough yet to break his neck: Therefore the Lord suffers them to climbe, and climbe, and climbe againe; but tarry a while (I say) and thou shalt see when hee is high enough to break his neck, that his feet shall slide in due time.

3 But thirdly, shall I open the principall Cabinet for you? (besides the Northerne mercy, In the West, these, and that of Wales) the greatest causes of this dayes thanks­giving, are your victories in the West. Victories in the West? Harke, how Paradox-like it sounds! this is like the newes of * Josephs life and prefer­ment [Page 44]to hopelesse Jacob, upon which wee read, Jacobs heart fainted; Gen. 45.26. for hee believed them not. It is as Josephs waggons, Vers. 27, 28. at sight of which, the spi­rit of Jacob revived, and Israel said, It is enough: So say I, It is enough, the West (my mother) is yet alive; O that I could goe and see it before I dye. O that sad syllable [the West] a Country so help­lesse, and hopelesse, that the enemy thought it a kind of charmed or enchanted parcell of ground, too hot for any Parliamentary forces to stand upon.

The West, that heretofore hath been as Naza­reth, as the Mountaines of Gilboa, as a Golgotha to other parts. What! and is there now good (newes) out of Nazareth? Is there some dew of comfort up­on Mount Gilboa? Doe the drie bones of Golgotha be­gin to heare a noyse, Ezek [...]7.7, 8, &c. and come together, bone to his bone? doe they live and stand up upon their feet, a great Armie? O my soule, they are praising the Lord for Three Westerne victories this day! Oh, how willingly could I here fall to singing of those ver­ses of Hannahs song, 1 Sam. 2. v. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. they are exceeding proper to this day, with relation to these Westerne mer­cies.

But I would draw nearer, and see this great sight more particularly, this burning bush that is not con­sumed. There are no lesse then two of the five Westerne Counties reduced by these victories; and in these two, a City, a Town, a Castle taken-in; can you reckon up more sorts? Let us seriously view all these.

First, Bath. the City of Bath is the City of waters: And [Page 45]in the taking-in thereof, the Lord shewed you how easily hee could take a City. For there the God of spirits casting a damp upon the spirits of the men which should have been the defendants, they were not Masters of their owne courage, an Ignis fatuus was enough to storme them; for upon the sight (it seemes) of a blaze, they sent out for con­ditions of peace. So that upon the gates of that City the Generall might properly write, (as you heard to day). [Veni, vidi, vici,] I came, I saw, I overcame. Thus the greatest of those three places, the City, was most easily taken-in.

But secondly, Bridgewa­ter. the Towne of Bridge-water was a place as fully strengthened as the Enemies them­selves could desire. They had notice enough (Gods providence so disposing) to provide themselves with men, armes, fortifications, ammunitions, trea­sure, victuals, all things; and it seemes they had accordingly taken their season; for the greatest birds in that County, whose condition was most despe­rate, betook themselves to that Town, as concei­ving it their most impregnable Fortresse, their best Asylum.

This place is summoned, but they must not yield, because the Lord would shew us here how hardly hee could take-in a Town, as hee had shewed us in Bath, how easily hee could doe it: And because it was not safe for us to let these men goe, there­fore that enemy must take a course that wee shall be sure to make them Prisoners; they will be ta­ken by storm. Well, stormed they are, through fire [Page 46]and water; and when they had brought themselves to a desperate condition, that nothing but meere mercy could be hoped for, then they must give up themselves, because it was necessary for us to take them Prisoners. And mark here (in the close) the different dispensations of Providence, fire-bals could not burne in Lyme, but they can burne at Bridge­water.

Thirdly, Sherborne. (finally) there is a Castle taken-in too, yea, the Castle of Sherborne: O that first Westerne nest of the Cockatrices egges, the cradle of Cava­lierisme, the very bagge of the Western Imposthume; now I hope the bagge is plucked out: The soare gathered againe the last time, because onely the Imposthumation was then let-out, but the bagge it selfe was not taken away; and therefore a com­pany of Club-men, (Neuters for their matter, a­cted by Malignants for their forme) were now ga­thered together thereabouts, to have hatched a se­cond Warre.

This Sherborne Castle was the very Judg. 20.14. Gibeah of of the West; the first place that durst to hold forth its defiance of the Assembly of Israel, in defence of those Delinquents that had ravished Religion, and Justice: and the Neutrall Club-men thought now to make it their Succoth, Judg. 8.6, 8. and Penuel, in which they might confide, and so denied reliefe to the Armies of Israel. But behold this Castle is also stormed, and taken, and that upon the old termes; because here were as dangerous birds as in Bridge­water. All these have yielded upon the Syrian terms [Page 47]too, martching out as Benhadads Messengers came to the King of Israel, even with roaps about their necks, and sack-cloth on their loynes, 1 Kin. 20.32. and with the same voice in their mouths, Wee pray thee let us live.

What shall I say? If I should turne this Feast into a Fast, by speaking away both the day and my spirits, yet should I not be able to unkernell this five-fold crop, or cluster of victories. Onely let me intreat you, in the feare of God, to lay all these things together, and then resolve whether it ought not to be said in this day, Lo, this is our God, wee have waited for him, and hee will save us: This is the Lord, wee have waited for him, wee will be glad and rejoyce in his salvation.