THE mention of the sonnes of Ko­rah in the Title, and of the earths removing, and the mountaines shaking, ver. 2. & 3. seems some­what to countenance the opinion that the sonnes of Korah penned the Psalme, upon their delive­rance, when the earth opened her mouth and swal­lowed up their father, Numb. 16.32. Muscu [...]s. Others con­ceive it penned by David, or some other, upon a no­table deliverance of the Church from the Ammonites, Moabites, and Syrians, in the dayes of David, recorded [Page 2]2 Sam. 10. But most probably the miraculous [...]. deli­verance of the Church from the Assyrians, in the time of Hezekiah, when the Lord by the hand of an Angel from heaven slew in one night 185000. of the enemy, as the History makes it appeare, 2 King. 19.35. This (I say) was probably the occasion, but whether Da­vid, or some other was the Penman of this Psalme, as it is not determined, so is it not materiall to our pur­pose. However it is [...], a Psalme of praise, or triumphall Song, wherein the Church rejoyceth in the Lord, giving him not onely the praise of her ex­perience for a deliverance received, but also the praise of her hope and confidence for the future, setting him up as a perpetuall and standing refuge to the Church in all succeeding generations, wherein shee shall be kept secure and unmoved: God is in the middest of her, shee shall not be moved. Ver. 5. Ver. 5. Though the earth be re­moved, and the mountaines be carried into the middest of the Sea. For he is not onely a rock, against which the gates of hell cannot prevaile; but he is watchfull and al­wayes ready at the Churches right hand in the time of danger, Psal. 110.5. Ju [...]ius. Auxilium praesentissimum, a very present help, that never comes too late. This the Church had late experience of, how easily he could defeat her enemies when they rose up in grea­test rage and fury, ver. 6. The heathen raged; the king­domes were moved; he uttered his voice; the earth melted; and therefore shee makes this the maine of her dittie, while shee triumphes over feares, and dangers, and enemies in the Text, The Lord of Hosts is with us, &c.

The words are a kind of Chorus or burden in this Song of praise, once & again repeat­ed, as being that strain wherein the Church (now big with prai­ses could best deliver her selfe: in them note 2 generalls, viz.

• 1. What it is wherein the Church so triumphantly re­joyceth in, Gods presence and protection; He is with us, He is our refuge.
• 2. Why Gods presēce is mat­ter of such joy & triumph to the Church: & there bee two grounds there­of, viz.
  • 1. He is the gene­rall Soveraigne, having all crea­tures at com­mand: Lord of Hosts; therefore he can help her.
  • 2. He is God in Covenant with the Church, The God of Jacob; therefore he will never faile her.

Words open­ed. Lord of hosts Lord of Hosts] or Lord of the Armies of creatures, whether visible or invisible, whether creatures in hea­ven or earth; for so largely the word is taken, Gen. 2. 1. The heavens and the earth were finished, and all the host of them: They are called Hosts in respect of their mul­titude, order, and obedience to their Maker; Creaturae s­cū Deo conse­rantur, sunt tanquā milites nutum ducis expectantes. Arist. alicu [...] in Metaph as an Ar­my in martiall order or battalia, ready to fall on when or where the word of command from their Generall shall require: And though some conceive, that name may be given unto God upon a more speciall ground, as having a more especiall hand in disposing Armies, and ordering the events of warre, yet the former and more generall interpretation of this style in rela­tion to all the creatures, as it is particularly set forth Psal. 148.2. &c. whereby is holden our Gods uni­versall dominion and soveraignty over them all, suites [Page 4]better with the Churches purpose in this place.

Is with us. Is with us] These words hold out Gods presence with the Church; But what priviledge may that be? since God is every where, in heaven above, in hell be­neath, and in the utmost parts of the earth and Sea, Psal. 139.8, Psal. 139.8, 9. 9. Am I a God neere at hand, and not a God far off? Jer. 23.23, 24. Doe not I [...]ll heaven and earth? saith the Lord, Jer. 23.23, 24. Yea, it is his nature, and it cannot be otherwise, An [...] Deus in se no [...] recipit locorum, vel temporum distinclionem, saith one: what advantage then that God is with his Church, seeing he is also with her enemies?

Two-sold pre­sence of God.For clearing this phrase, wee must observe there is a two-sold presence of God; first, his generall and com­mon presence, whereby he is re [...] t [...] in all places and things without distinctiō or difference, which is Gods omnipresence, in which kind of presence to have God with her is no peculiar priviledge of the Church. Se­condly, there is a speciall presence of God, or his pre­sence testified by some remarkable works or speciall demonstrations, Effectivè, whereby God may be so present in some places & things, as he is not in others, in which kind to injoy the presence of God (so it be in away of mercy) is a speciall priviledge.

Three fold speciall pre­sence.Againe, There be three sorts of Gods speciall pre­sence, all which may be justly accounted the Churches priviledge. First, His glorious presence, or his pre­sence testified by eminent glory, and the residence thereof. Thus God is said to be in heaven differenti­ally, so as he is not any where else; and heaven is there­fore called his throne or dwelling place, 1 King 8.39. 1 King. 8.39. As a King is no where so majestically, as upon his throne, or in his Chaire of state; and this is so great a priviledge of the Church, as that she comes not to in­joy [Page 5]joy it, untill she be triumphant in heaven, and there­fore is not the presence here intended.

Secondly, His gracious presence, 2 or his presence te­stified by tokens of his grace and favour toward a peo­ple, whether visible, as in the Temple, where he chose to place his Name, and wherein above all places he would be worshipped; in which respect he is said to dwell between the Cherubims, 2 Sam. 6.2. 2 Sam. 6.2. or spirituall tokens of his grace, as assistance and accep­tance in the duties of his worship, together with in­joyment and benefit of his Ordinances. Thus he is present with his Church and people in times of the Gospel, Mat. 18.20 Where two or three are gathered together in my Name, there am I in the middest of them, Mat. 18.20. This kind of presence is a priviledge of the Church mili­tant, that he will be with her in holy and spirituall ad­ministrations and Ordinances; yet this is not the pre­sence principally intended here.

Thirdly, His providentiall presence, 3 or his presence testified by acts of speciall providence, wherein the power, wisdome, or any other of Gods attributes, are eminently put forth, either by way of assistance or de­fence for a people. Thus the Lord was present with Israel in the Wildernesse by the pillar of fire and of a cloud, Exod. 13.21. Exod. 13.21. And the Lord went before them by day in a pillar of a cloud, to lead them the way, and by night in a pillar of fire, to give them light. And as this presence was intended for a guide, so was it also for a defence to his people against their enemies, & at which their ene­mies, the Aegyptians, were troubled, Exod. 14.20. Exod. 14.20. By this kind of presence the Lord is with his Church mi­litant, in reference to her externall regiment, & more especially in her warfare, standing up for her & with [Page 6]her, against her enemies: and this is the Churches pri­viledge in these words, The Lord of Hosts is with us.

The God of Jacob. The God of Jacob] Jacob is in Scripture sometime the name of a person, sometime the name of a people. It is the proper name of Abrahams grand-child (the fathe of the Patriarches) and one of the feoffees in trust for the covenant of grace, together with Abraham and I­saac. And if any shall aske me, why then the God of Ja­cob, more then the God of Isaac? shough it might suf­fice that the Spirit of God is pleased so to speake, yet M ^r Calvin gives this reason, [...] [...]r [...] is [...]r [...]p [...] [...]u [...] [...]ed mag [...] [...]o­ [...], [...] of [...]der is um A [...] [...] Calvin in Isaiam. the covenant of grace was more solemnly made & publickly ratified with Abra­ham and Jacob, then it was with Isaac, and therefore when he will be looked upon as a God in covenant with his people, he holds forth himselfe more fre­quently by the name of the God of Abraham, and the God of Jacob, then of the God of Isaac; albeit, somtime he is pleased to take upon him that style also: As a common name it carries in the compasse of it all the people of God in those times that were the children of Abraham, Isa. 14.1. The Lord will have mercy on Ja­cob, and will yet choose Israel, [...]a. 14.1. and set them in their owne land: And by representation it is to be taken, for the Church and people of God in all ages, with her he is in covenant: So that this phrase, the God of Jacob, doth import the neere interest that is between God and his Church by covenant, which makes her thus triumph in him, the God of Jacob.

Our refuge. Our refuge] or strong hold, where the Church as a Ship in quiet haven may anchor & ride safe: or it may be a metaphor from the dennes or burroughes where weaponlesse creatures find shelter when they are hun­ted and pursued by their enemies: Pro. 30.26. as Prov. 30.26. [Page 7] The conies are but a feeble folk, yet make they their houses in the rockes. They are safe in the rock if they can get thi­ther, tho never so weak in themselves. So the Church, though pursued by bloudy enemies, and though weak in her self, if yet she get under the wing of the God of Jacob, she may be fearlesse, for she is safe there, he is our refuge.

The sense of all together, is briefly thus; That God, who by a Soveraigne power hath every creature at his com­mand, is effectually with us by a speciall presence of his pro­vidence, whereby he will not onely ayd us in time of oppositi­on, and desend us in time of danger, but fight for us, and de­stroy our enemies; And this he will not faile to doe for ever, because he is ingaged to us by an everlasting covenant of his own free grace. In the sense and experience of this the Church cannot choose but break out again and again in this joyfull ditty; The Lord of hosts is with us, the God of Jacob, &c.

The words thus opened, with relation to ver. 6. where the church had experience of God with her, when her enemies rose up in rage against her, offer this point; In times of opposition, God sides with his Church, Doct. 1 and takes part with his people against their enemies.

With assurance of this truth, the Lord incouraged Israel to go out against their enemies to battell, Deut. 20.3, 4. Deut. 20.3, 4. He appointed the Priest when they came nigh unto the battell to say; Heare, O Israel, you ap­proach this day unto battell against your enemies, let not your hearts faint, feare not, and doe not tremble, neither be yee terrified because of them, for the Lord your God is he that goeth with you, to fight for you against your enemies, to save you. Which promise, though it was made to Israel only in the time of their warres, concerned the Church in [Page 8]succeeding ages, being hereditary to Israel in the my­stery as well as to Israel in the letter: As may appear in that David long after, in his experiēce found this pro­mise verified in Gods rising up with him against the enemies of the Church in his time, that opposed his kingdome & government, whereby he was so much in­couraged, Psal 118. [...] 7 Psal. 118.6, 7. The Lord is on my side, I will not [...]eare; what can man doe unto me? the Lord taketh my part with them that help me therefore shall I see my desire on them that [...]ate me. [...] Mu [...]u­ [...] in lo [...]. He was (I say) so much herewith incou­raged, Ut de eo considentèr gloriatur, fuerat enim id saepe­numero [...]e ipsa expertu [...], saith one, He glorieth in it a­gainst all his enemies, were they never so many, and his helpers never so few. This advantage of having God to take his part, raised up his spirit above all the odds that were between him and the uncircumcised Goliah; and it is notable to observe what a description of God David sets before the eye of his faith when he was to enter the lists with that Philistim, 1 Sam. 17.45. 1 Sam. 17.45. Thou comest to me with a sword and with a speare, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied: he sets God forth in his soveraigntie over all creatures, whereby he commands and rules over enemies, and in his relation to the Church, whereby he stands ingaged to assist and maintain those that stand up in her cause, which David looks upon as more then all those wea­pons Pro istis om­n [...]bus unū tan­tum te [...]um ha­b [...]o, sed m [...]ximi pond [...]is, n [...]me Do [...]i. Peter Martyr. that Goliah brought into the field against him: for God will not faile to use both the one and the o­ther, as the Church in her need shall require, he will bridle her enemies by divisiō, if there be no other way to restrain them, and he will send from heaven to keep them play, if there want humane help to manage her [Page 9]cause against them. See Calvin on place. Of both which we may see an ex­periment, when Cambyses became a Persian scourge un­to the Church, the Lord sends first a single Angel, then Michael the Prince, to divert him; and in after-ages he raised up the Prince of Graecia to oppose the Persian, lest he should have oppressed the Church with his might, Dan. 10.13.20, 21. Gods fiding with his Church ap­pears in three things. Dan. 10.13.20, 21. And as this is a truth in it selfe, so the Lord is pleased to manifest it by the Churches experience in three things.

First, In that God upholds his Church and peo­ple from ruine in the middest of destructive miseries, 1 (as the bush that burned, and was not consumed) and against the cruelties of men, which are skilfull to de­stroy, in whom many times there wants not either ma­lice or power; This the Church acknowledged with all thankfulnesse, Ps. 124.1, 2, 3. Psal. 124.1, 2, 3. in reference unto those manifold insurrections which the heathen made against the Church, not onely in the time of David: If it had not been the Lord who was on our side, now may Is­rael say, if it had not been the Lord who was on our side, when men rose up against us, they had swallowed us up quick, when their wrath was kindled against us. Such were our ene­mies, and such our danger, that if the Lord had not ta­ken our part, if any other had taken our part, and not the Lord, wee had been ruined.

2 Secondly, In that God disposeth of the plots and attempts of the Churches enemies, contrary to their own purposes many times, not onely infatuating their counsells, but catching them in their own snare; Pontib devo­lutus est quo [...] ad religiosi principis pa­raverat ex [...]ti­um. Euseb. Hist. Eccles. lib 9. cap. 9. as Maxentius to deceive Constantine, and his Army, made a false bridge over Tiber, where Constantine should passe, but forgetting his own treachery, he and his own Souldiers passing that way were drowned. Wherein [Page 10]the Psalmist thinks the hand of God cannot but be ac­knowledged, Psal. 9.15, 16. Psal. 9.15, 16. The heathen are sunk down in the pit that they made: in the net which they bid, is their own foot taken; the Lord is knowne by the judgement which he executeth: the wicked is snared in the work of his own hands; Higgaion, Selah. He puts (as it were an asterist upon this passage, such as we find not in any but in this and Ps. 92.4. [Higgaion Selah] (w ^ch whether it notes a difference in the rune wherein the Psalme was sung, as some conceive, See Mu [...]culus he A [...]sworth [...] locum. or whether it signifies the fitnesse of the matter for more then ordinary meditation, as Ju­nius renders it, Rem summè meditandam, (and some Me­ditation Selah) it imports the eminency of Gods hand, when he catcheth the enemies of Gods church in their own craft. The Ecclesiasticall History mentions a me­morable passage of providence to this purpose toward the good Emperour Theodosius; when the enemies had sent a shower of arrowes against him, by a sudden and strong wind, they were driven back, and fell upon the enemies themselves, to their own prejudice; insomuch that the Poet proclaimes it as an act of Heaven done in love to Theodosius.

3 Thirdly, In casting the ballance for the Church, where the opposition hath been long maintained du­bio Marte, and when she hath been hard beset with ene­mies; Thus he appeared for the two Tribes and halfe when they made warre with the Hagarites, with Jetur, and Nephish, and Nodab, the generations of Ishmael; it was not onely brought unto a battell, but it seems the two Tribes and half were sore put to it, they were dri­ven [Page 11]to cry unto God by prayer, even in the battell, but at length the Lord took their part, and gave them the day. 1 Chron. 5.19, 20. 1 Chron. 5.19, 20. And they were helped against them, and the Hagarites were delivered into their hand, and all that were with them; for they cryed to God in the battell, and he was intreated of them, because they put their trust in him. He did in like manner appeare to take part with Israel against Amalek, who were so hardly matcht, that they could never prevaile, but when the succour of prayer came inn to their ayd, that is to say, when God was intreated to take their part, Exod. 17.11. Exod. 17.11. We have seen the truth, let us next look upon the equitie of the point, why God should take part with his people.

Reason 1 First, Partly because the things for which & where­in the Church is commonly opposed by enemies, are such as wherein God himselfe is concerned, and usual­ly by such men as are enemies to God as well as to his people; the maine occasion that the Princes of Baby­lon (after inquirie) could take of persecuting Daniel, was something of God, as appeares by their consulta­tion, Dan. 6.5. Dan. 6.5. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God: And when the Church in misery would stirre up the Lord to her assistance, shee presents this as an argument that shee was persecuted for his sake, Psal. 44.22. Psal. 44.22. For thy sake are we killed all the day. In all the persecutions of the Church upon re­cord in Scripture (as far as I have observed) that which ever stirr'd up the malice of the enemy, hath been Di­vinum aliquid, somewhat of God: have patience I be­seech you, to glaunce upon a few particulars.

That which caused those wicked enemies in the time of Artaxerxes, so to envie and oppose the people of [Page 12]God, was that they were going about a Temple for the worship of God, Ezra 4.1. Ezra 4.1. When the adversaries of Ju­dah and Benjamin heard that the children of the captivi­tie build [...]d the Temple unto the Lord God of Israel; then the Chancellour, & the Scribe, and a wicked crew, took counsell how to weaken their hands, and to trouble them; as appears in the following verses. In the time of Ahasuerus, Haman, and his confederates persecuted the people of the Jewes for worshipping God accord­ing to his own will, Esth. 3.8, 9. Esth. 3.8, 9. Daniel was persecuted, and the Article upon which he was accused, was, that he prayed three times a day, Dan. 6.13. Dan. 6.13. The cause why the Apostles were so hardly handled, as to be beaten (and for which (if Gamaliel had not been) their lives should have been taken away) was, that they preached in the Name of Jesus Christ, Act. 5.28. Act. 5.28. And the three Children were by their enemies persecuted into the fiery fornace, for no other cause, but refusing to break the commande­ment of God, who had forbidden them to worship any image of silver or gold, Dan. 3 12. Dan. 3.12. How truly said the Church before? For thy sake are wee killed all the day? which cannot but be a prevailing argument with God to take their part; and therefore David useth it in be­halfe of the Church, Ps. 74.21, 22. Psal. 74.21, 22. O let not the op­pressed returne ashamed; Arise, O God, maintaine thine own cause; remember how the foolish man reproacheth thee daily: He is ingaged to stand up and maintain the cause wherein his Church suffers; She may say, as Josephus re­ports one Herod spake to his souldiers; Our cause is just, though we be weak and few; and where truth and justice is, there is God, & where God is, there is both multitude & for­titude. And as God is ingaged in the Churches cause, so is he ingaged against her enemies, as being his ene­mies [Page 13]as well as hers. So the Spirit taught the Psal­mist to call them, Psal. 74.4. Psal. 74.4. Thine enemies roare in the middest of thy Congregations; they set up their Banners for signes.

Reason 2 Secondly, The Text tells us, He is the God of Jacob, and thereby the Churches refuge in trouble; shee is by covenant his peculiar; by w ^ch covenant he promiseth to have common friends and common enemies with her; Gen. 12.3. Gen. 12.3. I will blesse them that blesse thee, and curse him that curseth thee. He speaketh here after the man­ner of Kings, when they made a mutuall confederacy, Sol [...]nnis foe­d [...]rum inter reges formula, ut c [...]sdem sibi fore hostes & amicos mutuo promittant. Calvin. they promised to have the same friends mutually, and the same enemies. Being in covenant with her, he looks upon the Church as the mysticall body of Christ, the least member whereof, he will as surely defend, as he did the least bone of his naturall body, which he would not suffer to be broken: as tender to him as the apple of a mans eye is to him, Zach. 2.8. How did the Lord take poore mans part against all spirituall enemies, when he ransomed his soule from the gates of death! When Cyrus demanded of Tigranes (who came to re­deem his wife that had been brought into captivitie) what ransome he would give for her, he answered he would redeem her libertie with his own life: So God having espoused the Church unto himselfe by cove­nant, was willing to redeem her libertie with his own bloud, Act. 20.28.

Besides the generall covenant, the Lord hath inga­ged himselfe to take the Churches part, by particular and speciall promises; as, Josh. 1.5. Josh. 1.5. I will not faile thee, nor forsake thee; though spoken to Joshua, yet intended to every member of the Church of God; and so ap­plied, Heb. 13.5. as also Isa. 43.2, 3. Thou art mine, Isa. 43.2, 3. [Page 14] when thou passest thorough the waters, I will be with thee, and thorough the rivers, they shall not overflow thee: when thou walkest thorough the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, for I am the Lord thy God, the holy One of Israel thy Saviour. Whether the Prophet alludes unto the Israelites passage thorough the red Sea, when Pharaoh and the Aegyptians pursued them, and wherein God miraculously preserved and delive­red his Church, I know not; sure I am, water and fire are usuall (though figurative) expressions in Scrip­ture of the Churches enemies & persecutions, where­in God promiseth to undertake for her; Isa. 59.19. as, Isa. 59.19. When the enemy shall come in like a floud, the Spirit of the Lord shall lift up a Standard against them. He will raise up enough to oppose them; he will (as the Psalmist speaks) give a banner that it may be displayed: the Spi­rit of the Lord; either the Spirit of prayer shall do it by bringing in reliefe from heaven, or the Spirit of power, whereby God will stretch out his own arme to fight against them, when by the Spirit of prayer he hath stirred up his people to call upon him.

Ʋse 1 This calls upon us to behold the works of the Lord, (as ver: following the text) and to consider how comfor­tably God hath given us experience of this truth, that we may more clearly see what grounds we have of re­joycing this day, and so sing praises with understand­ing. We shall find cause enough to say with David, Psal. 92.4. Psal. 92.4. Thou Lord hast made us glad through thy works, and we will triumph in the works of thy hands. And againe to say with Moses, Exod. 15. The Lord is our strength, and our song, and is become our salvation: Who is like unto thee, O Lord, amongst the gods? Who is like thee, glorious in holinesse, fearfull in praises, doing wonders? God hath [Page 15]opened unto us a treasury of mercies, old and new.

Old mercies.We have heard with our eares, our fathers have told us, what God hath done for us in their dayes, in the times of old, how he took our part when destruction was coming full saile against us in 88. and scattered the Armado, proudly called Invincible. The enemy said, as Pharaoh, Exod. 15.9. I will pursue, Exod. 15 9. I will over­take, I will divide the spoile: my lust shall be satisfied upon them: I will draw my sword, my hand shall destroy them: but the Lord blowed with his wind, Ver. 10. ver. 10. and disap­pointed them, so that in saving us & our Nation from that Spanish fury, the Lord hath done great things for us, whereof we rejoyce.

This day puts us in mind of another, never to be for­gotten, deliverance from popish treachery, more ad­mirable then the former, which was from open vio­lence; of which we may say (as Hannibal was wont to say of two famous Romane Captains, Magis se à non pugnante Fa­bio, quam à pugnāte Mar­cello timere. he fear'd more Fabius not fighting, then fighting Marcellus) our dan­ger was the greater in the powder treason, because se­crecy made the blow more unavoidable, and had not been discovered but by the eye of heaven: it was a trea­chery that wants a name to expresse it, unlesse you will call it (as one doth) by the name of a Catholique villa­ [...]y. Learned endeavours have been made to finde a pa­rallel in former Histories, but this deliverance stands alone, & is a None-such. The Text hādled in the morning Ser­mon. Such a deliverance as you heard in the morning, Ezra 9.13, 14. Wee may therefore mutato nomine, not onely make it our song this day, but bequeath unto posteritie, for a perpetuall Song of Englands praise, that of Psal. 124.1, 2, 3. Psal. 124.1 2, 3. If it had not been the Lord, who was on our side, now may England say, if it had not been the Lord, who was on our side, when men rose up [Page 16]against us, then they had swallowed us up quick: but blessed be the Lord, who hath not given us as a prey unto their teeth: Our soule is escaped as a bird out of the snare of the fowler, Ver. 6, 7. the snare is broken, and we are delivered.

New mercies.Besides these ancient mercies, which we have by de­scent from our ancestors, God hath taken our part in these dayes of Jacobs trouble; how many infernall con­spiracies (well-night as dark and deep as the Powder-treason) have been lately defeated? Which nothing but the eye of heaven could have seen, nothing but the hand of heaven could have prevented. Manifold deli­verances, with many glorious Victories, have been gi­ven in, upon all which we may write (the King of Swe­dens Motto upon the Battell at Lipsich) A Domino facta sunt ista; my memory is not a sufficient Register (nor were it fit for me at present if I were able) to give you an account of particulars, they are so many; I will not therefore tell you of Edg-hill, Newbury, York, &c. which yet are to be accounted precious and lasting Monu­ments of the Lords being with us. God hath given us in a bill of later providences for the Church in severall parts of the Kingdome, [...]on mouth, New-Castle, [...]n mouth, I ever poole [...]a [...]en in about [...] time. by reducing severall garrisons, by prevailing for us in the field in severall places: God hath honoured this one day (consecrated principally to the memory of Englands deliverance from the Pow­der-plot) with such a cōfluence of mercies, as might just­ly require the separation of many dayes unto thanks­giving. We had need to look that neither God be lo­ser in his praise, by giving in so much at once, nor we surfet in being lifted up by abundance of mercy. It is reported of Philip, King of Macedon, when he heard so much good newes at once, as namely, that Parmenio his Generall had got the victory over his enemies: that [Page 17]his Son Alexander was borne: and that his Chariots won the prize at Olympus, all in one day, he called up­on fortune to spice his joyes with some bitternesse, lest he should surfeit of them, and forget himselfe; wee had need to joyne with this King in our feare, and our care, that we doe not forget our selves, nor the Lord our God, now that we have received so much at once: Let us therefore spice our joyes in the fruition of these mercies, with a fixed observation and acknow­ledgement of Gods own hand in bringing about all these great things for us, Three Chara­cters that our victories and deliverances have bin gene­rally brought about by a speciall hand of God. and that God hath taken our part therein: which in the dispensation of them, may by an intelligent observer be discerned by three things that have commonly been evident in all our deliveran­ces and victories, viz.

1 1. They have not usually been given us till the crea­tures help and strength hath been brought to a non­plus, at least we have seen the creature failing, before God hath turned the day for us: your Wisdomes ob­served how it was with us in the beginning of the day at Edg-hill, at York, to say no more; Ut victoria qu [...]madmodum à se dāda erat, it a a se etiam evidenter ap­parcret. Peter Martyr in Judg. 7.2. the Lord in those days did by the hand of a few, which all the army could not doe, that it might more clearly appear, that what was done was from God, saith Peter Martyr; even as Judg. 7.2. the Lord would rather give the Midianites into the hand of 300 men, then Gideons whole Army, Lest Israel vaunt themselves against me (saith God) say­ing, Mine own hand hath saved me. In middest of many humane helps, God often loseth the honor of his help, but when all others faile, Gods help is glorious; the Psalmist moves God to help his Church at a pinch, when mans help could doe no good, as being then the fittest time for God to do it; Psal. 60.11. Psal. 60.11. Given us help [Page 18]in trouble, for vaine is the help of man: How clearly hath Gods hand been put forth in our victories, when we were even upon the brink of an overthrow? as Vaux of his giving fire Quantillum abfuit, wee might say of our destructions, from which GOD hath set us free.

2 2. Our publick mercies have generally been brought us, upon prayer and fasting, duties that are sent out by the Church for Gods help & power to her assistance; and as we have held up in these more or lesse, we have more or lesse prevailed against our enemies, as Israel against Amalek, Exod. 17.11. Exod. 17.11. while Moses held up his hands: God hath broken the arrowes of the bow, the shield, the sword, and the battell, in our Churches, as he did for his people in Salem, Psal. 76.2, 3. Aelian. Psal. 76.2, 3. because there we pre­vailed with God in wrestling as Jacob. The Tarentini had a feast which they called Jejunium, in memoriall of that reliefe which the Rhegini spared upon every tenth dayes fast, and sent them when they were besie­ged; so (though we sacrifice not, nor ascribe to our fasting and prayers, yet) we might well set up a feast of thankfulness to God, in memoriall of such publick fa­vours, as have evidently been the fruit of prayer and fasting: And the rather, because the honor of such mer­cies as come in that way, is clearly cast upon God, who hearing prayers doth whatsoever is done thereby, in that prayer setteth God on work; which was the ground of Luthers admirable confidence, wherein he was wont to say, when they had prayed together against the Churches enemies, Vicimus, we have overcome; he knew God would not be wanting, either to heare the prayers, or by his power to fulfill the desires of the righteous.

[Page 19] 3 3. They have been given us in a way above humane probabilities, and notwithstanding disadvantages: when the enemy hath had the advantage of place and multitude, At the former fight about Newbery. in so much that they sometime triumphed over us before the victory: whereby it hath appeared that victory was given us by him to whom nothing is difficult: Thus Joshua reasons, Josh. 23.10. Josh. 23.10. One of you shall chase a thousand, because it is God that sighteth for you: as he reasons from the cause to the effect, we may all as well from the effect unto the cause; thus it hath been with our armies, therefore the Lord fought for us. Yea, so much have we seen of Gods going out with us alwayes into the field, that the enemy was never yet knowne to prevaile against us, but by our either trea­chery or negligence; God hath never been wanting to us, though we have been too much wanting to our selves.

Oh that men would therefore praise the Lord for his goodnesse, and for his wonderfull works to the children of men! this is a day wherein praises should waite for the Lord, Psal. 65.1. Tibi silet laus, Psal. 65.1. as Pag­nine renders it, Praise is silent to thee, O God, in Sion. Such a throng of praises, and so great, that they were unutterable, and therefore silent-praise (as they say of cares, Leves loquuntur, ingentes stupent, Our praises of God for our late publique mercies, should have three speciall properties.) yet though our praises should be more then we can expresse, yet we should this day endeavour to expresse our praises unto God as much as we can, and endeavour also that our praises should have these three following qualifi­cations, viz.

1 1. We should see that they be self-denying-praises; creature-praising is the way to breed creature-consi­dence, and we have had too much of that already; let [Page 20]us frame our praises to the tune of the Psalmist, Psal. 115.1. Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy Name give glory. Not that any gallant Spirits should be de­prived of the honor due unto them, it is their honor that God will delight to use them as instruments for the good of his Church. It was a notable custome a­mong the Romans, that when they had obtained a victo­ry, the Generall was wont to send Letters deckt with laurell to the Consulls, to require them decernere sup­plicationes, it seems they made account that they stood in need of prayers rather then of praises.

2 2. Strive that our praises may be God-exalting praises; we should boast of God as the Church doth, Ps. 44.7, 8. Psal. 44.7, 8. Thou hast saved us from our enemies, & hast put them to shame that hated us, in God we boast all the day long, and will praise thy Name for ever. We should not one­ly praise him with high praises, & with the best mem­bers that we have, and highly prize those mercies that he hath bestowed upon us, but we should strive to prize more the having of God, then the having of all our mercies, and to set up his Name farre above all bles­sing and praise.

3 3. We should strive to give God perpetuall prai­ses, by perpetuating his praises unto posteritie, a lay­ing up a stock and seed of praise, that may bring forth a plentiful crop in the generations to come, when they shall heare and see what great things the Lord hath wrought for his Church in this age, which hath been and still is in birth, with many glorious things, that much will concern future times. I doubt not but some faithfull Pennes have privately filled their common-place-books, in treasuring up and making records of Gods wonderful providence towards this Church and [Page 21]Kingdome in our times, which being transmitted to posteritie in a much desired Chronologie, would pub­lickly set up lasting Monuments of Gods praise, and provide for a succession of thankfulnesse from gene­ration to generation. Such a providence we find the faithfull had in former times; Psal. 44.1. Psal. 44.1. We have heard with our ears, our fathers have told us what work thou diddest in their dayes, in the times of old. They did by tradition ingage us to give God the honour of his marvellous works; as also by stones, and pillars, and altars, erected in memoriall of severall acts of remarkable provi­dence toward them.

Quest. But in these sad times, many make the same question which Gideon made to the Angel, Quest. Judg. 6.13. Judg. 6.13. If the Lord be with us, why then is all this befallen us? Why are we not delivered from the hands of the Midianites?

Answ. God being with his Church is not presently a Supersedeas to afflictions: Answ. Christ may be in the Ship (as he was Mat. 8.24, 25.) and yet she may be covered with waves, so that the Disciples may be in great feare of perishing by the storme: So though God be in the middest of the Church, so that she shall not be moved, Ps. 46.5. yet she may be tryed as silver is tryed in the sire; she may be brought into the net, For what pur­poses God suf­fers his church to be afflicted, while he takes her part. and affliction may be layd upon her loynes, Psal. 66.10, 11. God may give Jacob to the spoile, and Israel to the robbers; yea, the dearly belo­ved of Iris soule into the hands of her enemies, and that for many holy and excellent purposes.

1 1. That God may more clearly have the glory of his help, when he affords it unto the Church; sense of dan­ger and feeling of smart, makes deliverance welcome, and the hand of the deliverer more observed. David was much taken with God, in that he own'd him in ad­versitie, [Page 22] Psal. 31.7. Psal. 31.7. Though the preventing of afflicti­on be a great mercy in it selfe, yet corrupt nature is u­sually more sensible of, and so more thankfull for de­liverance out of affliction: and therefore the Lord lets the Church feel affliction, though he take her part, that she may better prize her helper, and his help.

2 2. To separate between the precious and the vile; as the winde carries away the chaff from the wheat, and as the furnace divides between the gold and the drosse, which could not well be severed otherwise: many are carried with the Church when she flowes in a full streame, that will forsake her at an ebbe, like the stony-ground in the Parable, in time of prosperitie they received the seed with joy, but in the time of temptation they fall away: afflictions therefore are as necessary in the Church, as heresies, to discover the false-hearted, and that onely the approved may stand.

3 3. To humble, and so to prepare the Church for help and deliverance: shee is not alwayes in case for such mercies, no more then Israel was fit to enter into the Land of Promise, till the Lord had carried him through a long and tedious Wildernesse, to humble him, and to prove him, Deut. 8.2. to see what was in his heart, Deut. 8.2. As God is full of love & bowells toward his Church, like a father toward his child, whereby he is afflicted in all her afflictions, and very ready to her help and succour, so is he full of wisdome also in his dispensa­tions to the Church, like a Physician to his Patient; and therefore will not administer cordialls to her, being full of corruptions, till he have purged her, and brought her low, it may be, even by letting bloud.

[Page 23] 4 4. To set faith and the Spirit of prayer on work in the Church, whereby God delights to be overcome of his people, & which may actuate all the promises that God hath made unto them; Now these are best put to it in extremitie and affliction; we doe not so make out after God by faith and prayer, in times of peace, as we doe in times of trouble. Ephraim was carelesse of look­ing after God, till affliction had almost devoured him, and therefore God withdraws himselfe, till affliction brings Ephraim in unto him by prayer, Hos. 5.15. Hos. 5.15.

Ʋse 2 2. Seeing we have tasted the sweetnesse of Gods be­ing with us, both by ancient and modern experience, we should be the more carefull to keep him on our side in these times of common trouble and danger, that his presence may give us rest; as he promised Israel, Exod. 33.14. which made Moses so earnest with God for it, as being not only the signall of his love to them, Exod. 33.14, 15, 16. but also as being a means of their securitie against all the Nations that would look upon them, (by his being with them) as Gods onely people, separated from all the people upon the face of the earth. And surely the continuance of his presence with us, will be much ac­cording as we carry our selves toward him; as the Pro­phet Azariah said to King Asa, 2 Chro 15.2. 2 Chron. 15.2. The Lord is with you, while you be with him, and if you seek him, he will be found of you, but if you forsake him, he will forsake you. God loves his people first, before they love him, but he never forsakes them, till first they have forsa­ken him: yea, God looks much upon the carriage of great men, either to be angry or pleas'd with, to with­draw or continue his presence with a people; if the great men had been good, (though the communaltie was naught in Jerusalem,) the Lord would have pardo­ned [Page 24]it, but when these also (that should have known the way of the Lord) have broken the yoake, & burst the bonds, a Lion out of the Forest shall slay them, and a Wolf of the evening shall spoile them, Jer. 5.5, 6. saith God, Jer. 5.5, 6. How af­fectionately is Deborah taken up with praise, when she saw the Governors of Israel willing to doe God ser­vice! Judg. 5.9. Judg. 5.9. She heartily honoured them; My heart is toward the Governours of Israel, that offered themselves willingly among the people: praise yee the Lord! Let us al­so rejoyce in your willingnesse among the people, that are the Princes of our Tribes, and the Governours of Israel, that we may say, Praise yee the Lord, when we see you (right Honorable) doing what in you lies, to keep God with us, and that he may continue to take our part: Three things to be do [...] by Ma [...]ist [...]ates, to keep God [...] ou [...] side. to foward you therein, amongst all your other pious endeavours, let me exhort you to be carefull in a speciall manner of these three things, viz.

1 First, Be zealous for God, especially in those things that more immediately concerne him, namely, mat­ters of Worship and Religion, which God hath ranked in the first Table (the highest forme of commande­ments) and which our Saviour calls the first and great Commandement, Mat. 22.38. These lie so neere his heart (as I may say) that if you be faithfull to him, and tender of his honor in these, you shall strongly ingage him for this cause and kingdom. David upon a tender consideration, laying to heart how meanly the Arke was provided for, while he himselfe dwelt in a house of Cedar, had but a purpose of building God an house, and behold what a good influence this had upon his Kingdome! the Lord ingageth himselfe thereupon for Israel, 2 Sam. 7.2.10 2 Sam. 7.2.10. I will appoint a place for my peo­ple Israel, and will plant them, that they may dwell in a place [Page 25]of their own, and move no more, neither shall the children of wickednesse afflict them any more, as before time; a David-like piety in you, might have a like influence upon Eng­land at this day. You have lately By an hum­ble Addresse from the As­sembly. heard what horrible blasphemies have been belched out against heaven, and the glorious Name of our great God, in some corner-Sermons: You know what intrusions are made into the Ministery, and what confusion is threatened by di­visions and diversities of opinions: lay these things to heart, settle worship, settle government, speedily, now that you are Directory for Worship, carried up to the House of Peeres. called upon.

Secondly, See that the Covenant be both taken and performed: 'Tis no lesse an honour to you, 2 that you are custodes foederis, then that you are custodes utrius (que) ta­bulae; It is the Covenant of the most high God, who will be much provoked sure by the neglect of it, since we find him angry with Zedekiah for breaking a private covenant between him and the King of Babylon, Ezek. 17.16.18. So that the Lord will let him die in Baby­lon, Ezek. 17.16.18. seeing he despised the oath, by breaking the covenant, when loe he had given his hand: And he is well pleased with paying our vowes, in way of thankfulnesse, as may appear in Davids care therein, Psal. 116.14. You have holden forth a pious example in entring into our so­lemne League and Covenant for reformation; like the much honoured Prince Josiah, and that with the same sinceritie (I hope) with all your heart, and with all your soule, to perform the words of the Covenant; 2 Chron. 34.31, 32. O accompany that noble King one step farther, in causing all in Jeru­salem, and Benjamin, to make it, and to stand to it, when they have made it, 2 Chron. 34.31, 32. It is not more matter of joy to the Churches See the Let­ter from the Churches of Wallacria to the Assembly, lately prin­ted. abroad, that you have brought forth such a covenant for the three Kingdoms [Page 26]to be united in, then it may be matter of grief & shame to us at home, that it is so much neglected as it is, ma­ny refuse to take it, many that have taken it, make no conscience at all of keeping it.

Thirdly, Execute Judgement: if the Lord see the want of judgement among us, it will displease him, Isa. 59.15. By this Phinehas turned away wrath from Israel; Isa. 59.15. and who can tell what you may do for England, if you be not wanting in this? The Lord would have pardo­ned Jerusalem, if he could have found but one man therein that had executed judgement, Jer. 5.1. Jer. 5.1. As he took away the famine, (which he had brought for Saul, and for his bloudy house) when David wisely condescen­ded to the Gibeonites, and gave up seven men unto the hand of Justice for their cause, 2 Sam. 21.14. 2 Sam. 21.14. God was intreated for the Land, as if the bloud of those delin­quents had been a sacrifice to atone the Lord: The exe­cuting of judgement is the Lords work, and they shall be cursed that do it negligently, Jer. 48.10. Jer. 48.10. And cursed shall they be that keep back their sword from bloud in this cause. You know the Story of Gods Message by the Prophet unto Ahab, for letting Benhadad goe upon composition, 2 King 20.42. 2 King. 20.42. Because thou hast let goe out of thy hand, a man whom I appointed to utter destruction, therefore thy life shall goe for his life, and thy people for his people. In all this, I am a messenger of peace: I plead not for the shedding of any mans bloud, but (as a Phy­sician sometimes prescribes bloud-letting, to prevent bleeding) I plead for Justice upon those few that would destroy, to prevent judgement upon all the kingdome: Revive therefore (noble Patriots) those good Lawes which we have received from our fathers, and honora­bly put them in execution upon those that would sub­vert [Page 27]them, and so deprive us of our birth-right. The Philosopher was wont to say, that City was safe, where the Citizens obeyed their Magistrates, and the Magi­strates obeyed their Lawes: The Subjects of this King­dome (as they are zealous, so they) will be incouraged & continue the more to obey you, if they see you zea­lous to maintain their Laws in force, which is the next priviledge of the Subject, unto the freedome of their consciences, and which would be a way to render this (miserably wasted) Kingdom happy. Remember for what end the Lord put the sword of justice into your hands, even to execute wrath upon them that doe evill, and for the good of them that doe well, Rom. 12.3, Rom. 12.3, 4. 4. And hear­ken to the counsells of our righteous God, who judg­eth among you the gods of the earth: The Aethiopian Judges were wont alwayes to leave the highest place upon their bench, empty, as a room for God: we know (Honored Lords) you reserve a place emptie for the highest on earth (and it is the griefe of honest English hearts this day that it is empty among you) so we hope you reserve a place for the most high God in your counsels, and that it is not emptie, but he is among you, to preside and govern all your consultations in the execution of justice, for which wee shall ever pray.

Hitherto of the point observed from the words in their coherence and relation to the sixt verse, 2. Point. where the Lord shewed himself with the Church, when her ene­mies rose up in rage to have consumed her: Now wee are to look upon the words in reference to the scope and purpose of them, namely, to hold forth the ground of the Churches triumph in Gods being with her: not onely that he will be with her alwayes, but because his [Page 28]being with her secures from others being against her, so as to do her hurt or prevaile against her, so that as she triumpheth, she shall triumph; and that this is the ground, may appeare from ver. 5. God is in the middest of her, Ver. 5. she shall not be moved; The Churches confidence is built upon a stronger mountain then Davids was; note;

Gods presence with his Church, secures her in time of dan­ger, and makes her for ever invincible. Doct.

The opposition that Kings and Rulers of the earth can make against the Church, though they be the grea­test of men, and combine themselves, is but matter of derision unto God, Psal. 2.4. Psal. 2.4. No more likely to pre­vaile against her, then an earthen vessell against an iron mace, which easily breaks it into pieces, ver. 9. God will make Jerusalem a burdensom stone for all people: Ver. 9. all that burden themselvs with it, shall be cut in pieces, though all the people of the earth be gathered together against it, Zach. 12.3. Isa. 8.9, 10. Zach. 12.3. As appeared when the King of Assyria in all his glory came against her, 8.9, 10. Isa. 8.9, 10. All her enemies, though they associate, and gird them­selves, they shall be broken in pieces, saith the Pro­phet, their counsell shall come to nought, their word shall not stand, and all because God is with us. And in­deed, the Lord is at hand, even at the Churches right hand, to strike through Kings (for her sake) in the day of his wrath, Psal. 110.5. Psal. 110.5. In a word, Gods presence with his Church, is the summe of all that God hath promised her for temporall salvation, whereby to in­courage her in times of greatest danger and difficultie. It is enough that God is with her, though she walk in the valley of the shadow of death, (as David said, Psal. 23.4.) It is a Supersedeas to the crueltie of fire & water (those [Page 29]mercilesse Elements) Isa. 43.1, 2, 3. Feare not, Isa. 43.1, 2, 3. O Jacob, O Israel, (saith God) when thou passest through the waters, I will be with thee, and through the rivers, they shall not over­flow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, for I am the Lord thy God, the holy One of Israel thy Saviour. Vartis excree­mur aerunmis, sed tandem cri­pimur: stuviis umpetimur, sed non obruimur; flammis uri­mur, sed non consummur. Calvin. By water & fire, are meant all kind of miseries and temp­tations which the Church can be obnoxious to on earth: though she be brought into varietie of calami­ties, sometime into the water, sometime into the fire, yet she shall also be brought through them into a bet­ter condition, through fire and through water into a weal­thy place, Psal. 66.12. Gods presence shall both beare her up in troubles, and give her rest from troubles at length, as Exod. 33.14. it did to Israel, and so make her to triumph for ever.

All this Gods presence can doe for the Church. Reason 1 First, Because this interest of presence brings with it an interest and ingagement of all other attributes of God (who is mightie to save) for the salvation of the Church. So that if it be in his wisdome, or goodnesse, or power, or faithfulnesse, or soveraignty, if it be in a­ny, or all, to save her, she shall not miscarry; for besides that expression, Isa. 45.11. Concerning my sons, Isa. 45.11. and the work of my hands, command ye me; whereby is intimated, that the prayers of his people shall have the power, and the effect of a command with him, so that they should prevaile with him (as I may say) ad ultimum po­tentiae, in the Churches behalf (though some under­stand the place otherwise): we find God opening him­self to King Asa, suitable to our purpose, by Hanani the Seer, when the King relied not on God as before time: after the Prophet had galled him with a repeti­tion [Page 30]of former experiences, w ^ch might witnesse Gods power and faithfulnesse unto him in past deliverances: he sets down this character of God, that he doth not only take notice of his own people, but will shew him­selfe strong in their behalfe, [...]. 16.9 as 2 Chron. 16.9. The eyes of the Lord run to & fro throughout the whole earth, to shew himself strong in behalf of them whose heart is perfect toward him: God will make himself strong, (so the word im­ports) by collecting & stirring up all the strength that is in him, to put it forth in the help of his people, after the manner of men (for so we must understand it) who have undertaken any thing upon strong ingagements, and will doe all that lyes in them to bring it about. It was a confident speech of Luther; No man shall hurt us, Nemo no [...] lae­det nisi qui Deum vincit. but he that can first overcome God: And it was upon this ground that God is so much ingaged to the defence of his Church and people, that he must and will set all his wisdome, and all his power on work, and do all he can (as we say) for their defence: if the Church be over­witted by politique & subtile enemies, Gods wisdome shall be too hard for them, the foolishnesse of God is wiser then men: if she be over-matched in power, be­hold here is such a reserve for the Church as cannot faile, even the power of God, whose weaknesse is stron­ger then men; what a treasure of invincibilitie would here be discovered, should we go thus on with the rest of Gods attributes, which yet are all equally ingaged for the good of the Church? No marvaile then, if all be considered that wee say, the Church is built upon such a rock, as against which the gates of hell shall not pre­vaile, since God himselfe will be her rock and refuge, by being with her. The heathen were wont, when they came against any city to besiege & take it, to charm out [Page 31]the city-gods, before they would assault or storm it, as cōceiving it not possible, while their gods remained in the Citie against them: if they had so high an opi­nion of their Idols, that were the work of mens hands, how much more should we account of Gods presence in the Church, that made heaven and earth? how im­possible must it be to take the Church by assault of e­nemies, or any other way, while God remaines in the middest of her?

2. Gods presence with his Church diffuseth it self into all those instruments or means that are imployed for the Churches help, Reason. 2 so that they shall prevaile and prosper, because God is present with them; So it was with Joshua, when he was imployed as Generall of Is­raels Forces, the Lord promised to be with him in be­half of the Church, and thereupon he should be invin­cible, Josh. 1.5. Josh. 1.5. There shall not any man he able to stand before thee all the dayes of thy life; as I was with Moses, so will I be with thee. By vertue of this presence, the in­struments of the Churches help, are instruments in Gods hand, which puts upon them such a majestie, and furnisheth them with such a power, as that nothing dare or can stand in their way: When God will use the poorest creature, as an instrument in his hand, either of mercy or justice, it is exceedingly set up in esteem, though otherwise in it self it be but contemptible; and by making them so dreadfull, the Lord powres out a spirit of feare and amazement upon the enemies of the Church, who when they see the presence of God in, and with his servants, cannot stand before them; Which made the Psalmist so earnest with the Lord by prayer, to arise and shew himself, Psal. 68.1, 2. Psal. 68.1, 2. Let God arise, let his enemies be scattered; let them also that hate [Page 32]him, flee before him; As smoak is driven away, so drive them away; as wax melteth before the sire, so let the wicked perish at the presence of God. So it was with the Aegyp­tians, when once they perceived Gods presence with Israel, they were presently routed, and took it their best course to flee, Exod. 14.25. Exod. 14.25. Let us flee from the face of Israel, for the Lord fighteth for them against the Egypti­ans: So it was also with the enemies of the Church, that ver. 6. of this Psalme, rose up in rage against her; the Lord did no sooner declare himselfe to be for the Church, by uttering his voyce, but as wax melteth be­fore the fire, they melted, the earth melted.

Vse 1 1. Hence they must needs be concluded enemies to the Church of England, that would have bereaved her of such a precious priviledge, in driving away Gods presence from her: such a generation of men there were among us, that, by compliances with Idols and Idolatry, went about to drive God away, and yet bore up themselves as the onely friends and patrons of the Church of England. What consistence can there be be­tween the Ark and Dagon? What concord between God and Idols? By their cursed innovations, the glo­ry was even departing from our Israel, and the Church of England made even like Jerusalem, when the glory of the Lord was upon the threshold to depart, Ezek. 9.3. Ezek. 9.3. The glory of the God of Israel was gone up from the Cherub whereupon he was, to the threshold of the house: a sad praeludium (saith Calvin) of his departure indeed; for (though it returned from the threshold of the house, and stood over the Cherubims againe, Ezek. 10.18. as loth to depart, Ezek. 11.23. yet) Ezek. 11.23. at length the glory of the Lord went not onely to the threshold of the house, but unto the middest of the Citie, and from the middest of [Page 33]the city to the tops of the mountains: How far the state of our Church hath run parallel to those tragical dispen­sations in Jerusalem, I leave to your wise observations; but sure I am, Gods presence, both of grace in his Or­dinances, and of providence in our State-affaires, (which hath been heretofore the glory of our Land) was not long since in a departing posture upon the thre­shold with us; God was weary of our new Moons, and Sabbaths, and the calling of our Assemblies, he could not smell in our solemn feasts, our sacrifices were an abomination to him, through the noysomness of those corruptions which Hophni and Phinehas (superstitious and wicked men in the Priesthood) mingled with them; yea, look what made the Lord forsake the Taber­nacle of Shilo, where he had placed his Named, Psa. 78.58, 60. Psal. 78.58, 60. the same was found in the middest of us, They provoked God to anger with their high places, and moved him to jealousie with their graven Images; whereby they have caused the Lord so far to forsake us, that (as the Prophet speaketh) Here is a great forsaking in the midst of the land, and the Church as a man in deliquio, Isa. 6.12. by the conflicts of truth and error, is brought to that passe, Ut nec morbum ferre potest, nec remedium, shee faints un­der our hands, while you (the Physicians of Church and State) are about the cure: and the spring of our present miseries in the Church, was the late corrupti­on and tyrannie of those in the Ministery, that lorded it over Gods heritage; their Popish setting up the power of nature, and depressing the grace of God in matters of salvation formerly, hath begotten a sleight­ing of all inherent sanctification, and a scorning of all duties of obedience to the Law in these dayes, under pretext of setting up the free grace of God; their [Page 34]pressing men with such rigour to conformity, hath be­gotten an humour of separation from all order and uniformity in our Church. I might shew the like in other evills of errours and divisions now among us, whereby confusion is threatned both to the Church and State; and which, and many mischieves of ano­ther kind have been occasioned by them.

Ʋse 2 2. Let us learn to improve this truth to the best advantage of our Church and State, both by labou­ring to get God an interest of presence in our coun­sels and in our armies; surely it will both secure us in time of danger, and make the Church for ever invin­cible; If God be with us (saith the Apostle, Rom. 8.31.) who can be against us? the danger of our times, the ma­lice of our enemies, How the con­sideration of Gods pre­sence with the Church may be im­proved at present to a fourfold ad­vantage of our Church. and the distractions of our selves call upon us earnestly to such indeavour; and also by taking the advantage and opportunity of Gods pre­sence with us to carry on the publike work of Church and Stage-reformation against all opposition, with more life and cheerfulnesse, for which purpose wee may make a fourfold advantage of Gods presence with us.

1. It may incourage men to stand up and heighten their spirits in standing for the Churches cause, that Gods presence with the Church makes her so im­pregnable: if the Lord in former times did but lift up an ensign, if he did but hisse, the nations from far, and they from the ends of the earth would come with speed swift­ly to the work of the Lord, Isa. 5.26. how much more should a people that are not strangers, Isa. 5.29. be incouraged to come with speed swiftly, to the work of the Lord? when hee hath not only lift up an Ensign, and given a Eanner to them that feare him, that it might be displayed [Page 35]because of the truth, Psal. 60.4. but also hee himselfe stands up, and having girded his sword upon his thigh, Psal. 60.4. with his glory and with his majesty will goe before them therein, to be with & to fight for them. Gideon desired no more encouragement to undertake the Churches cause, then that hee might bee assured the Lord would be with him therein. What great explo­ration he makes, Judg. 6. Judg. 6. He questions vers. 12, 13. then he requires the signe of consuming his present in the nature of a Sacrifice, vers. 17. Then another signe by the dew upon the fleece, and the ground dry: And again, by the dew on the ground and the fleece dry, vers. 36. And all this that he might but be sure the Lord would be with him in the Churches warres against the Midianites, and that hee might but write this Motto upon his Ensigne, The Sword of the Lord and of Gideon. Malus miles qui gemens Im­peratorem se­quitur. What faint heart would not gather spirit to follow such a Leader cheerfully, and that in such a cause as is unconquerable? Luther did hearten himselfe and his followers in the work of Reformati­on (even the same reformation that is now a doing) that Christ was with them, Si nos rue­mus, ruet Christus und, scil [...]cet regna­tor ille mundi. Luther. and that if the did sinke therein, Christ also the governour of the world must sink with them. It was wont to be the word of encouragement from God to his servants of old in any great under­taking, Goe, and I will be with you. Let it be the encou­ragement of men at this day, to shew themselves, and to be really active in the great affaires of the Church and Kingdome.

2 2. To support the hearts of Gods people that they may hold out in these discouraging times wherein ap­sition is great, distractions are many, and deliverances long a comming: Gods presence with the Church is a [Page 36]sufficient pawne of a good issue at length, to make faith & patience hold out. Deliverance shal come, saith Mor­decai, though the Queen (upon whom depends much of the Churches hope) should be unfaithfull to the cause, Est. 4.14. Icrem. 8.15. Est. 4.14. The case of England at this day, is much like the calamitous cōdition of the Jews, Jer. 8.15. We looked for peace, but no good came, and for a time of health, and behold trouble. We have passed through and beyond so many horizons of hope, expecting the pe­riod of our trouble to have lien in their severall com­passes (as that such a battell will bring things toward an issue; such a man, and such an army will give a good stroke to the businesse; by such and such a time, wee shall see what will become of things; this yeere, and that Summer, Verse 20. we hope will put an end to all) and still have been deceived of our hopes, as ver. 20. The Har­vest is past, and the Summer is ended, and yet wee are not saved; so that now, when wee would comfort our selves against sorrow; Verse 18. ver. 18. our hearts are faint in us. Against these faintings of our hopes, apply this truth now set before you, Gods presence with the Church makes her for ever invincible, and then with faithfull Abraham, we may against hope believe in hope, Rom. 4.18. though the vision be yet for an appointed time, we may believe the Prophets word, and therefore may follow the Pro­phets counsell, Hab. 2.3. Hab. 2.3. At the end it shall speak, and not lie; though it tarry, wait for it, because it will surely come, it will not tarry.

3. To be a preservative against carnall fears which may sometimes surprize the hearts of people well af­fected to the cause and Church of God, when the Church is brought low, even under the power of an insulting enemy, that would be as mercilesse as fire [Page 37]against water, the Lord applies this his presence with the Church (the assurance thereof) as a present re­medy in such a case; Isa. 43.1, 2. Feare not, Isa. 43.1, 2. for I will be with thee, both in fire and water. When the Pro­phet David considered his interest in God, he is car­ried above all feares, and expostulates, as if it were un­reasonable for a man to feare any man, Psal. 27.1. or any thing in opposition to God: Psal. 27.1. The Lord is my light and my salvation, whom shall I feare? The Lord is the strength of my life, of whom shall I be afraid? It were to undervalue God, if wee should feare the creatures, when he is with us. Antigonus, when he over-heard his souldiers reckoning how many their enemies were, hee steps in unto them suddenly, demanding; And how many do you reckon mee for? so God may at once both shame and incourage our fearfull hearts, when they are too much apaled at the multitude or strength of enemies, if he should put us to the question, how many we reckon the Lord for; and whether he be not an over-match for all the enemies that the world can possibly muster against the Church? Let us therefore improve Gods presence with his Church, to stave off all carnall feares, as Caleb and Joshua did incourage the Israelites, who had been discouraged from looking af­ter the land of Canaan by the former Spies, that had told them, the Inhabitants were sons of Anak, and the cities in Canaan were walled up to heaven, whereby the hearts of Israel were strongly possessed with car­nall feare; Caleb and Joshua strove by this truth to raise up their hearts, Numb. 14.9. saying, Numb. 14.9. Only rebell not yee against the Lord, neither feare yee the people of the land, for they are bread for us, their defence is depar­ted from them, and the Lord is with us; feare them not.

[Page 38] 4. To highten our praises; his mercie endureth for ever: as Gods presence is a Shield and Buckler to the Church against present danger, whereby our liberties, lives, and religion (which have been, and still are at stake) are preserved, and the Kingdome not given up to desolation; so is it a pledge of perpetuall safety, the Church shal not need to fear that ever her enemies shall overcome, and lay her waste, it makes her for e­ver invincible: the Prophet gives this as a reason why God is so greatly to be praised in the mountain of his ho­linesse, Psal. 48.1. because God will establish it for ever, Psal. 48 1. vers. 48. It makes every publick mercie which the Church receives, an everlasting mercy, our deliveran­ces everlasting deliverances, our victories everlasting victories: for though the Church may hereafter in her militant cōdition, suffer under the hands of cruel men for a time, it shall be but for a time; for she is (like the wise mans house in the Gospell) builded upon the Rock, Mat. 7.24, 25. even that Rock against which the gates of hell shall not prevaile, the stormes may beat upon her, but they cannot beat her downe, she shall out-live all trou­ble, through Gods presence with her, and that shall give her rest, as God promised Moses: So our Psal­mist concludes, Vers. 5 vers. 5. God is in the midst of her, shee shall not be moved, God shall help her, and that right early. Praise yee the Lord.