God's Providence, A SERMON Preached before the Honourable House of COMMONS, at their late solemn Fast, Decemb. 28. Anno 1642, in S. Margaret's Church at Westminster.  
By ED. CORBETT, fellow of MERTON college in Oxford.  
Published by Order of the said House.  
LONDON, Printed by Tho: Badger, for Robert Bostock, dwelling in Pa 〈…〉 churchyard, at the sign of the King's head, 1642.   

To the Honourable House of COMMONS, now assembled In PARLIAMENT.  
THe same reason which first moved me to undertake this work, makes me now such as it is to publish it, Obedience to this Honourable House: which did then answer those discouraging arguments of my great imperfections, the want of my study, my little acquaintance in practical Divinity, And doth still excuse me in any thing else but Sin. For I have taught my eyes to read much Divinity in man's command, I can deny myself to serve my Superiors; Indeed the voice of God makes me deaf to human Institutions: And when Heaven speaks, I do not understand the language of the World: Disobedience in such a case is Devotion, and the greatest rebel, the best Christian. If no other motive could subdue my thoughts to this belief, S. Paul is plain and positive in my Text, showing the vanity & deceitfulness of all the Creature's excellency: the power, weakness; the riches, poverty; the wisdom, folly: That God alone is power, and riches, and wisdom, and all things. And surely this argument deserves the severest study, the most holy Meditations of every child of Adam, and therefore cannot be unwelcome to a great council of wise Senators, who have received a large measure, a full cup of Divine Providence, and inspite of Rome continue successful. In which discourse I proceed as much as my memory would give leave by example, and matter of fact, which brings the Conclusion to our bosoms, and is more working than speculation. The unskilfulness of the pen I hope will not take off from the power of the subject, the rude clothing cannot more offend the eye than the precious body may affect the heart. In which assurance I remain  
Your unworthy servant EDW. CORBEETT.   

God's Providence. A Sermon preached at the late Fast, before the Honourable House of Commons.  1. Cor. 1.27. 
— God hath chosen the foolish things of the world to confound the wise.—  
HAD we no other light but that of Nature, and no other writings but the book of the world we might read a God and see his Providence: But to find a Saviour, to know a gospel, to understand the mysteries of Salvation, 
Math. 16.17. & Ioh: 3.4. 1. Cor. 2.10. Joh 5.39. Math. 11.25  is above the Art of human learning, the spirit of God must be our Tutor therein, and the Holy Scriptures only can teach and give us such a lesson: For God hath hid those secrets from the Scribes and great Philosophers of the earth, he hath cast away the understanding of the Prudent as the Apostle speaks. 
1. Cor. 1.19.  And hath chosen the foolish things of the world to confound the wise.  
My text is of that Nature as will not easily admit a Division. I shall therefore insist upon three Propositions, which I conceive do naturally arise, and which I hope will give the full sense and scope of the words.  
First {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hath chosen: Imports God's eternal choice, the council of his will, his Providence by which he rules and governs all things, and therefore thence I shall take this for my 1. Proposition.  
PROP. 1. God's will hath an effectual Influence upon all the Creatures.  
Secondly, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the foolishness of the world: that which in the judgement of worldly men is vain and foolish by God's power is of great value and virtue: whence I raise this 2. Proposition.  
PROP. 2. Foolish things in the Judgement of the world, are in great esteem with our wise God.  
Thirdly, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to confound or make ashamed: That which is weak, and foolish and nothing regarded by carnal Eyes, confounds many times the greatest power and wisdom; and by the hand of Providence brings ruin and shame upon that which wordly-men most glory and confide in: whence I shall infer my 3. Proposition.  
PROP. 3. God can effect great and glorious designs by weak and improbable means.  
Every proposition would afford abundant matter for a distinct Sermon. I can therefore only point at some general heads, and as it were give you a little map of this great Country, taking my propositions in that order which I have mentioned.  

1. God's will hath an effectual Influence upon all the Creatures.  
The Nature and Condition of God's will, with those distinctions and difficulties disputed amongst the schoolmen, and betwixt the Arminians and Contra-Arminians, are either too high for human understanding to reach, or else are piously resolved by learned pens already. 
D. Twisse D. Amesius. Cameron P●du Moulin &c. Psa. 115.10. Eph. 1.11. Tract. de ●vers. Arist. dogmatum. L. 4 de Gene. c. 12. & in En●●. c. 96. Quisquis diffitetur insanit. Rom. 9.21. Jer. 18.4.  I shall only touch upon the power and providence thereof, so far as may conduce to the quieting of our thoughts in these distracted times, and to give us patience & comfort in the midst of all afflictions. And to this purpose David assures us, that our God is in heaven, he doth whatsoever he will, and S. Paul that God worketh all things according to the counsel of his own will: And Justin Martyr, with Saint Aug. that God's will is the cause of all things. What confusion cannot he order? what wisdom cannot he frustrate? what weakness cannot he enable? Nothing so high that is above his command, nothing so low that is beneath his Providence. If the Potter have power of the same lump to make one vessel to honour, and another to dishonour, and to preserve or break in pieces what he hath made, when as the vessel depends upon the earth of which it consists, of the water by which it was tempered, of the wheel which fashioned it, and of the fire which baked and hardened all: How much more shall the God almighty who giveth to every creature matter and form, virtue and activity and beauty, exercise his will upon them? How much more shall he build up and pull down, save and destroy, and dispose them as seemeth good unto him? Neabuchodonezor (one of the greatest and proudest Kings that ever was) will confess as much. Dan. 4.32. according to his will he worketh in the Army of heaven, and in the inhabitants of the earth, and none can stay his hand or say unto him what dost thou? the Armies of heaven do acknowledge God in all their ways, Legions of angels who excel in strength, who are as full of power as of glory, and know no Law but their maker's pleasure: The inhabitants of the earth, Men and devils, whatsoever the Sun hath looked upon, or the creation hath raised from nothing, have this necessity upon them, to obey the almighty's will, 
Mi●o & ineffabili modo non fieri propter ejus voluntatem, quod contra ejus voluntatem fit. In. 2. q. 2.  and while they rush against his counsel, to fulfil it, which may appear more distinctly by considering three particulars.  

1. Every Creature depends on God.  
Every creature is the effect of God secundum esse, essentially depends upon him, or as Scotus speaks is dependence itself: of necessity than they stand in need of God's perpetual help, the hand which made must support, and the power which raised from nothing must still preserve from nothing. Which Christ confirms John. 5.17. My Father worketh hitherto and I work; and Saint Paul H●b. 1.3. He beareth up all things with his mighty word: 
Greg. l 2. ●or c. 12 H●e●o. cont. p●lag●a. O●●g. l. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  He beareth up all things with his mighty word: He beareth up all things, 1. Sustinendo as a pillar & sure foundation upon which they stand. 2. Influendo as a fountain from which they derive all their virtue and operations. 3. Constringendo as a sovereign bond by which the parts of all things hold together and are preserved as water in a vessel from dissolution and running into nothing, and he beareth up all things without any labour or difficulty {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} only by his pleasure, his will by the same word, 
Psal 33 6  and breath, by which they were first made. The creature cannot stand one moment without God's actual supportance; All things would run into confusion without his powerful influence who created all things. For the frame of the world, is not like a House which will stand itself after the Carpenter hath raised it, but receives continual subsistence from the Author, must be preserved in being & working or else will suddenly break and fall in pieces: It depends upon the almighty as the figure of a seal imprinted upon the water, 
Contaren. de ●erf l. 2 c. 5 Aquinas. Con Gen l. 3. c. 24. Thom. p. 1. q 104 Sua. in Met. Vasquez in 1. p. d. 72. Scotus in 2. d. 1. q 5. Hurtad● &c. Hieron. in Ep. ad Ctesiphon●ē & in l. 1. Contra Pe●agianos. act. 17.25.  which being withdrawn, the Impression is instantly defaced, or as the light in the air which upon the sun's removal is presently extinct. Upon which grounds the schoolmen affirm that preservation is a continued creation, that every thing is as it were newly borne, newly produced; And although in themselves permanent yet in respect of God are quasi in fieri: they are as it were under the hammer, they are in a perpetual forge and dependence.  
And as our Nature, so are our actions; we cannot utter one word, think one thought, turn our Eye, or move a finger, without the concurrence of his power who giveth life and breath, and all things; much less can we of ourselves perform any thing which is good, direct a wish, or tread one step towards heaven. As the Axe is in the hand of him that heweth, without whose elevation it neither cuts nor sinks into the timber, so are we all in the hand of that Master builder of Heaven and earth, we are dead and useless tools without his Influence, 
〈◊〉. 2.13.  who giveth as well the will as the work, 
Act. 17.28. Math. 14.29. Dan. 3.27 Exod. 1●. 21 Numb. 20.8. Ios. 10.13. In 1. ad Heb. Hom 2. ad Heb.  and in whom we live and move and have our being. Heavy bodies cannot sink in the water, nor the fire burn that which is most combustible, if the God of Israel speak the word; the watery Ocean becomes a dry pavement and the hard rock a springing well at the pleasure of the almighty: the Sun of Heaven refreshed as a Giant to run his course, must stand still until the God of heaven concur to the motion, the consideration whereof made Saint Ambrose break out into this language, Non minus est conservare mundum quam creare, it is as great a work to preserve the world as to create it: and Saint Chrysost. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is a greater work: As it is more labour and strength to support a burden long in the air, then at first to raise it from the earth, which may teach us:  
To deny ourselves, to yield up and resign our souls unto God's disposing Providence, 
us. 2. Sam. 15.26.  Every one professing with David here am I, let the Lord deal with me as seemeth good unto him. For Dependency is very humble and respective, it studies contentment and care to Comply, it commands the soul a holy silence, and in all afflictions keeps under the least rising of our hearts against the almighty: It makes us kiss the rod, 
Damnati gratias agant, accusatio votum, & poena felic●tas· Iob. ●. 10.  and with the Christians in Tertullian, thank our Executioners. For shall we receive good at the hand of God, and shall we not receive evil? Is it his great mercy that we do not f●ll into nothing, or which is worse into eternal flames? and shall the calamities of this world which cross perchance our hopes, & so prevent our pride, or draw from us some guilded earth, which happily would have made us more wicked, or at most destroy these Houses of clay which of themselves will fall in sunder? shall (I say) a temporal bodily chastisement, 
Heb. 12.6.  the scourges of a loving father drive us to impatiency, or distrust, 
Job 3.  or make us curse the day of our Nativity? A soldier is tried in a conflict, and a Mariner shows his skill in a tempest. And shall a Christian faint or fear in the Seas of adversity, in the battles of affliction? we see, the candle shines brightest when the air is dark and the fire burns hottest when the weather is cold. Nature teaching these inanimate creatures to rejoice as it were in danger, and to triumph over oppression: It is empty chaff which is tossed up & down with the wind, not sound corn, and they are rotten trees which a storm overthrows. Let us consider that smooth and golden steps, lead for the most part unto lust and carnal security, they make us insensible of God's mercies, and less regardful of his judgements, and more conceited of our own greatness: 
Ier. 12, 1.2. Consuevisse Deos, quos pro scelere ulcisci velint, his secundiores res & diuturniorem sanitatem conceder. Caes. l. 1. de bell. Gall. Job 21.7. Math. 26.39.42.  let us consider that the ways of the wicked prosper, they gallop over the green plains of pleasure and plenty, their Houses are peaceable, and the rod of God is not upon them. And shall we envy the condition of wicked men? shall we complain because our Kingdom is not of this world? shall we be angry with our blessings? Indeed when we consider the grievance itself we may look after a change of our Condition, for we carry about us flesh and blood and who can say his heart is clear? But yet we must remember the Author of our afflictions the hand which strikes, and the providence which directs them: we may with our Saviour desire the Cup to pass from us, but we must with our Saviour also desire not our own wills, 
Isa. 45.9.  but Gods be done: Murmuring may enrage our Crosses and make them more heavy, but cannot remove them, it may increase our guilt, and bring upon us new judgements, it cannot take them off, like a bird that is entangled in the lime twigs, the more she struggles, the more she doubles her danger.   

2. God is All-knowing and Omnipresent with the Creatures.  
What power of Man or angel can cloud the Eyes of the almighty? what darkness hideth from his face with whom the night shineth as the day; 
Psal. 139.12. Sen. Ep. 41. Hil. l 8. de pri.  the darkness and light are both a like. A heathen will tell thee God is near thee, he is with thee, he is within thee; a father will tell thee, God is never from thee, the Shoolmen will tell thee, God is more present with thee than thou art with thyself, and give good reasons for what they say: And above all Saint Paul will tell thee Heb. 4.13. All things are naked and open unto the Eyes of him, with whom we have to do: Nothing can escape his knowledge, 
Chrysost. in locum.  we are as it were divided and bowelled, without our clothes, without our skin, in the sight of God. But when we are locked in our chambers, the windows shut, the curtain drawn over our heads, when we are compassed about with stone walls, who then shall see us? Nemo te videt (saith Saint Bernard) non tamen nullus: No man indeed can see thee, but he seeth thee before whose tribunal thou must one day stand and give an account for every idle word. Thy good angels see thee, and grieve at thy sin, the devil seeth thee, and rejoiceth at thy folly. The stones in the wall see thee, and are ready when God pleaseth to fall upon thee and to grind thee to powder. But God's power doth not rest here, his all seeing Eye is not terminated in words and actions. He searcheth the reins, 
Ps. 7 2. Ier. 11.20. Psal. 94.11.  he reads clearly the book of our soul, he hears our thoughts. this House of our body, walls of flesh cannot exclude the rays of that Omnipotent majesty, David in the 94. Psa. 81. will call them fools, who think otherwise; & he will give a reason for it in the 92. v. He that planted the ear shall not he hear? or he that formed the eye shall not he see? he that made the heart, shall not he know the ways and works thereof? But God's Eyes are purer yet, and I have not expressed the least part of their brightness: God understands our thoughts a far off Psal. 139.2. from all eternity, saith Lyranus upon that place, as soon as he had existence himself, and he was never without existence, he did know all the purposes, the secret motions, the deepest root and ground of all our cogitations. But alas who can measure that which is infinite? Our great God knoweth more yet, and which may make us adore and admire and tremble, beholds us in our proper and corrupt condition, he discerns much filth and great stains in the fairest soul, he seeth our carnal thoughts, our worldly thoughts, our presumptuous thoughts, our suspicious thoughts, our partial thoughts, our curious thoughts, our vain thoughts, 
Gen. 6.5. Isa. 64.6.  he seeth our wisest thoughts are foolishness, and our best thoughts have enough to condemn us. But O worm that I am, ashes, and nothing, and worse than nothing; why do I endeavour to fathom the depth of God's knowledge, to describe that light which looketh further and further and hath no end of looking further. Whatsoever God seeth (and he seeth whatsoever hath been, and whatsoever is, whatsoever will be or may be, he seeth whatsoever is to be seen and whatsoever is not to be seen) he rules and governs and commands, 
Pro. 16.4. Psa. 34.10. 1. Tim. 2.4.  he directs to his own glory and man's salvation. Philosophy will teach us that Angels can discover bad thoughts, by wicked actions, and judge of the soul by the temper of the body: But to see us from everlasting, and to see us in our. native foulness and deformity, to know our thoughts before they were and so long before they were to dispose of them to his own ends, this is that altitudo of which Saint Paul speaks, into which the further we descend, the lower we may sink, and the more we know, the more we are ignorant.  
O thou Christian then whosoever thou art, having fought a good fight, made conscience of thy ways, and kept thyself straight in the midst of a crooked generation, do not hang down thy head or remit one jot of thy zeal in goodness for the reproaches of Men, or the unjust censures of all the world, rather revive and quicken thy industry in every good cause, inflame thy holy life, and in despite of all the sharp arrows of calumniation, run joyfully in the race of God's service, raise thy languishing thoughts with David in the consideration of thy own sincerity and innocence and single heart, comfort thyself with the example of Christ, 
Heb. 12 2: Job. 16.19.  who despised the shame for the joy which was set before him, and satisfy thy soul with Jobs resolution, behold now my witness is in Heaven, and my record is on high. When thou art going to any lewd Act, profane company, vain pleasure, remember the God of Israel looks upon thee: If profit unhappily move thee to injustice, oppression or any other service of the devil, if rotten lusts, unconstant honour, base ends, lay siege unto thy soul and endanger thy spiritual safety call to mind the presence of the almighty. This one weapon of Divine armoury is powerful enough to confound a whole world of temptations and to conquer Hell itself. For will any man cut a purse before the judge's face, and when he is sitting upon the Bench? will any man commit adultery in the open streets? Nothing hinders vice so much as nakedness: & if Seneca speak true, the greatest part of sins are committed for want of witnesses. How tender were the primitive Christians herein? Who would not tell a lie to save their lives as Justin Martyr relates. 
Ap 2. pro Chr. p. 57 De mend. ad. Cons. l. 1. c 6. Job 13.7.9. Prov. 16.4. Exod. 32.32 Non nisi cum m●ntitur perseverat. Tertul. Papists defen. equivocation. Psal. 14 1. Ideo dixit in corde suo quia hoc nemo audet d●cere etjamsi audet cogitare; August. V. 18. C. 1. V. 21.  Saint Augustin proceeds further and will not admit a lie for the salvation of a man's soul. But Job hath a strain above all and will not have a lie told for the glory of God: that glory which is the greatest Good, which is the end of all things, which Moses preferred before his own everlasting happiness. O merciful Father how are we degenerated from those pious resolutions! what Spirit hardens our hearts? and devours the conscience of these later generations which make lying a Profession, and are constant in nothing else? which maintain the lawfulness thereof, and confirm on truths with oaths and Imprecations. In David's time the fool said in his heart there is no God, he durst not speak it with his tongue: But our atheism is raised to that height and boldness that we dare profess it in our words and Actions, we dare brag of our uncleanness in contempt as it were of heaven and in scorn of the almighty. Add to this the filthiness of sin which our Saviour tells us Math. 15. defiles the Man, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} makes him Common which, by an Hebraism, is profane, unclean, beastly. Agreeable to which is that of Saint James lay aside all filthiness and superfluity of naughtiness, filthiness in the abstract, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} naughtiness which is an excrement a nasty thing as odious and detestable in the nostrils of the almighty, as our very excrements are to us. Upon which ground Devout Anselm professed that he would rather be in Hell and free from sin, 
In vita Anse●mi:  then polluted with the filthiness thereof possess the kingdom of Heaven. Now if every sin be of this blotting beastly condition, if the almighty beholds them in their vilest shape, in their greatest deformity, what shall we think of those crying sins, of unfaithfulness, 
Modò veritatis antiti●●ta & ve●● Religionis corona jam sentina & confluges omnium haeresium. Nuntius Popheticus p. 34.  blasphemy, whoredom, murder, how do they defile us? what beasts and black devils do they make us? what shall we think of this great and famous City lately the governess of Truth, and Crown of true Religion, but now the sink and stinking dirt of all Heresies? My Author is in print and passeth without contradiction, and in a language which foreign Nations may understand: And this he further speaks as near as I can translate him. I dare be bold to say that more sects are risen in London in a year and half past then in the whole Christian world since the Apostles times in 1600 years: Irenaus reckons up about 20 diverse sects of heretics, Tertullian 27. Theodoret 76. Epiphan. 80. August. 88 Damas. 100 Philast. 128. All which being dead and buried many centuries of years since, are raised at this time and recalled from Hell by Handicrafts men, and the baser sort of people not without the great evil of the Londoners; Neither is there yet an end of multiplying Religions. I must confess I stand amazed at the relation. And know not whether I should be angry with the book, or sorry for the Author, wish to the one less bitterness, or to the other more charity.   

3. God governs all things to their ends.  

Nehem. 9.6  God's Providence is as general as his Creation, governing all things by the same infinite power by which they were made. This glorious fabric of the world would soon lose its beauty and the great family and rich furniture thereof fall into confusion, if the hand of Providence did not guide their motions and by a sweet command conduct them to their ends. 
Iob. 38.11.  The waters would overflow the earth, the fire would ascend above its proper sphere, Lions and beasts of strength and cruelty would quickly devour the generations of Men: Nay the creatures have destruction enough within themselves, and for want of enemies abroad would become their own Executioners. 
Theodor. in his Sermons of Prov. Chrysost. in his Sermons of Prov. L●ssius in his base of Provid. etc De usu partium c. 7.  Divines & naturalists have spoken so much of the parts of man, the use & order of the actions and fabric of rational creatures, of the virtue of plants & stones, that wonder is fitter herein then words, &, he doth best relate that story who most admires it; I shall therefore only tell you, Galen by the light of Nature did extol the wisdom of Godin the making of a Gnat, in the very thigh of a Gnat that which we do so little regard, which we do so much scorn, which many of us never took notice of, the thigh one of the least & lowest parts of a gnat, a poor, imperfect creature, yet confesseth the hand of God and magnifieth that Name which Christians many times blaspheme; the basest worm which creepeth in the dust hath matter enough to silence the wisest Man, and by how much the lesser any creature is, by so much it raiseth the greater wonder. As a small watch requires a curious hand, and pictures of the least volume show most of all the limners skill. Let us consider the whole species of mankind, every child of Adam from the Creation to the last judgement, and when we have considered let us be astonished, and cry out with Saint Paul, How unsearchable are his judgements who gives to so many millions of millions a distinct Face? 
Rom. 11.53.  by which the Husband knows his wife, the Father his Child, the Creditor his debtor, the Magistrate the Delinquent, the Subject his Prince, by which we know our Friends from our Enemies: and without which Treason, Incest, Parricide, Every wickedness would fill the world, and confusion overwhelm all Government, there is not a lily grows in the Field, 
Math. 6. 2● 29. & 1●. 29.30. vid. aug. l. 5 de Civ. Deie. 11. & l. 10. c. 14. Pro. 16.33. Lam. 3.37. Deu. 19.4.  not a drop sinks from the clouds, not a hair falls from our Head or a sparrow lights on the ground without the Eye of Providence; grass hath measure and the sands of the Sea are numbered, the whole disposing of a Lot is of the Lord. He guideth the stroke of every sword in a battle, and not a bullet flies to any other place than he hath appointed.  
Those things which be most free and absolute, the hearts and wills of Men follow the Influence of Divine Providence, they do whatsoever liketh them, But yet they can do no more and in no other manner than God hath Decreed, He guideth them to his own Ends yet guideth according to that Nature he hath put into them, they voluntarily perform, what certainly shall come to pass. He causeth good actions, he permitteth bad actions, he rules and orders all. Absalon shall refuse the good counsel of Achitophel if God have so determined, 
2. Sam. 17. 1. Sam. 2.25. Prov. ●. 1.  and Elie's sons shall not obey the voice of their Father if the Lord resolve to slay them. The Heart of the King is in the hand of God as the Rivers of water, the King's heart, who hath all things at command, and is of all men most free, and whose wrath is as the roaring of a Lion, 
Prov. 19 ●●  his heart, his will, his favours, his frown, his power, his purposes, are called by God's Providence as the waters are carried in their channels at the pleasure of those who have skill to derive them. Posidonius in the life of Saint Augustine gives us two memorable examples to this purpose The good Father being to visit and instruct the people of a certain place, 
C. 12.  and having a guide to direct the way and conduct him thither, did notwithstanding mistake the Common and usual road and ignorantly fall into a by-path and so escaped the bloody hands of some Donatists who knowing of his journey lay in ambush to take away his life: 
C. 15.  At another time this Holy Bishop preaching to the Congregation, and forgetting the Argument, which first he proposed, fell upon the Errors of the Manichees, which he never intended, and by that means converted one Firmus his auditor who afterwards fell down at Saint Augustine's feet, 
Vid. de Alipio l. 6. confess. August. c. 7. & de Iul. Caes. apud Suet. in Cas. c. ●1  weeping and confessing that he had lived a Manichee many years, and now, by God's mercy and his last Sermon was reduced to the Catholic belief. We all know that Augustus made the general tax to enrich his own coffers, but God used it as a means to fulfil the prophecy of Christ's birth at Bethlahem. Nay God is the cause why things are not, why a wise council of state-physicians cannot cure the wounds of a bleeding Kingdom, why a peace desired betwixt two contrary Armies finds no success, why the Enemies which were round about the People of Israel could not desire their Land, the men being absent thrice every year, 
Exod. 34.24.  and none but women to oppose them. It is God who hinders and gives way to every work, nothing is independent on him who depends on nothing.  
Indeed Ticho-Brach, and Kepler two famous Mathematicians, seem to cross this doctrine, attributing much to the Influences of the stars, and to that great conjunction of Saturn and Jupiter. From whose pens some in these times give out many ominous conjectures: and in truth few can be ignorant that the heavenly bodies have great power over inferior Creatures and are the partial causes of many alterations here below; but such cross accidents do frequently happen in the Matter on which they work, especially in the body and actions of men which are swayed by reason and education and Religion. And God doth so control and check them at his pleasure, that our sins are more to be feared then the stars, 
Jer. 10.2.  and nothing certain can be concluded from their aspects, but that they work together for the best to them that love the Lord. 
Rom 8.28. Joel. 2.31. Mat. 24.29  They make somewhat to foretell man's inclination▪ and are signs of spiritual events, but they bring no fatal necessity with them, and things contingent are as far above their power, as they are below the almighties. If we can believe that the 1000 years mentioned in the Rev. for the binding up of Satan, is yet to come as divers do strongly persuade us, 
C. 18.  
M. Meade in his clavis Apo. Alst. in his diatr. Caro●us Gallus in his clavis Proph.  we need not cast the great fury and confusion of all the world, upon the stars, we need not wonder at those civil dissensions by which we devour ourselves, and when no other enemy could do us any harm, we labour our own destruction. For the old Serpent is such an enemy to goodness and is now so madly furious because his time is short, that he brings forth all his wicked instruments which are in the 4. quarters of the world to compass the Tents of Saints about and the beloved City, to strike Religion at the heart, and to banish, if it were possible, the Church of Christ from off the earth; & yet thanks be to our gracious God his power is limited both in regard of time and measure and manner, he can go but to the end of his chain, witness Jobs afflictions; He may express his malice, he cannot effect his will: For wickedness itself is under subjection, and all the strength the devil hath rests in God; I am confident that these raging waters which do so overflow the banks of Christendom are trials of the Godly, punishments of sin, and instruments of Divine Providence. I do not more believe that the sun is in the Heaven, or that I am speaking to this Congregation than I do believe that all the calamities which are fallen upon this Land, shall turn to the benefit of God's people, 
See the Inter. on the Reve. Napier. Fon. Br●gh. Con●a. Man. Math. 24.14. Vide Heurrius de leg. Eva●g. ad Jndo.  that Antichrist shall concur to his own subversion, and the very enemies of Truth shall advance it, than that scarlet whore, who hath so long made the Nations drunk with her fornications shall fall, and it is most probable that her ruin is near at hand: when a more full and entire calling of the gentiles then hitherto hath been, shall be accomplished, and their reasons are prevailing with me, who yet expect such a calling: when the Jewish Nation shall be fully reduced to Christian Religion and it is a granted truth amongst the best Divines that such a conversion is yet to come, 
See Wee●● Treatise of the Jew. p. 355.  then shall the Church of Christ break through the clouds of affliction, prevail over Antichrist and all the instruments of hell, and flourish more in doctrine and manners, 
Mich. 4.3. Esa. 54.11. L. de mundo c 6.  in peace and power and glory then ever it hath done since men first inhabited the earth. What Aristotle therefore relates of Phydias the famous Carver, I shall apply to Divine Providence, for as he being to make the Image of Minerva, did with such curious Art work his own face upon the statue, that whosoever should scrape out the face, must of necessity deform the whole Image: so the great Architect of Heaven and earth, hath in such a wonderful manner engraven as it were his own glorious face, his power, his wisdom, his goodness, upon the whole fabric of the world, and upon every part thereof, that this Divine face of God cannot be separated from any Creature without the Creatures ruin and annihilation. I will conclude this point, and my first Proposition with David's Confession. Psal. 40. v. 5. O Lord my God thou hast made thy wonderful works so many that none can count in order thy thoughts towards us, I would declare and speak of them, but they are more than I am able to express.    

PROP. 2. Foolish things in the Judgement of the world are in great esteem with our wise God.  
How much the heathens of old did contemn the Jews for Circumcision that seal of the covenant in the flesh, Poets and profane writers do sufficiently manifest. And although the Socinians of later times do not plainly deride baptism the Sacrament of Christianity and new birth, yet they place it amongst unnecessary ceremonies, 
Vide Catech. Ra. ●cov.  and account it rather a matter of form and custom then of use and power. What wicked titles doth Muncer that great Anabaptist give to Matrimony the holy Ordinance of God, 
Sleyd. Com: Rulling. l. 1.  and, which is honourable in all, calling it fornicem and Sathanae lupanar, the stew, and whore-house of the devil, from whose opinion Coster the Jesuit doth not much dissent professing, that a clergyman who keeps concubines and commits sacrilege, offends less than he who is married to a wife: 
Enchyr. c. 17.  And do not many amongst us think coarsely of the blessed Eucharist, 
1. Cor. 11.29.  not discerning the Lord's body as the Apostles speaks, who profane those sacred mysteries with carnal thoughts, and unprepared hearts, and rather feed their bodies then their faith? The Holy Scripture, which is the word of Grace, the word of life, 
Act. 14.3. Ph. 2.16. Rom. 1.16. Burtor. in Syn. Jud. & Weens treatise of the Jew. p. 349. Dignitati comparar●. Aug. Con. l 3. c. 5. Act 26.24 Act 17.32. 2. Cor. 5.18 Rom. 10.14 2 Cor. 10.4 Heb. 4.12.  the power of God unto salvation, by the Jews is less valued than the Talmud, and in the esteem of Papists, is an imperfect leaden rule, a dead and dangerous letter, a nose of wax. That God should be incarnate, and suffer is madness in the judgement of Festus: A Virgin to bear a son, or a resurrection from the dead is abundant Matter of laughing at Athens.  
What better entertainment hath the preaching of the gospel? which is the ministry of reconciliation, and the ordinary means of eternal happiness, opening the ears, enlighting the eyes, softening the heart, and sanctifying the whole man. How is it accounted by too many, ludibrium & probrosum artificium, as Gerson speaks, a vain work, a dishonourable profession? how do we loathe this heavenly Manna? What a foolish unnecessary business do we make it, preferring our ease, our profit, our private reading before the bread of life and the public worship and service of the almighty. Such is the condition of the flesh, and corrupt reason and worldly wisdom that they cannot relish matters of greatest weight of highest excellency, they cannot discern the doctrine of faith, the mysteries of salvation, some reasons may be these.  

REAS. 1. God seeth not as Man seeth.  
The Lord beholds the heart, 
1. Chro. 28.9. Ier. 17.10. 1. Sam. 16.7  he regardeth sincerity and faithfulness, he loves a willing mind, a cordial wish, when all things else are wanting: But men have base and bastard principles by which they judge and by which they are led, they look upon the Garment and outward appearances, either blessing themselves in their policy with Achitophel, or in their power with Nabuchadnezzar, or in their full barns with the richman in the gospel▪ soul take thy ease thou hast goods laid up for many years, when alas the whole world, is nothing to the happiness of the soul & Gold can no more fill the spirit of man than grace can fill his purse. Eliab looked more like a King than David in the eyes of Samuel, yet David was elected and Eliab refused. 1. Sam. 16. v. 6.7. And that which is highly esteemed amongst men is abomination in the sight of God, Luke 16.15 How doth the face and outward splendour of the Romish Church prevai●e with carnal minds? How many owe their Religion more to education then to the Scripture●, and are rather born in good opinions than choose them? veritas & veritas was never out of the mouth of the Manichees, when they spoke those things which were most false▪ and their many and great books were full of the Name of Truth when their hearts were empty of the Nature. 
Aug. l. 3. Conf. c. 6.  Look upon those vast and Giantlike Volumes of Baronius, Vasquez, Suarez, and many others of that Ignatian Order: how are they composed with judgement, strengthened with reason, confirmed with antiquity? what tongue do they not speak, what art do they not know, what sanctity do they not profess? And if you desire to understand what policy they use to establish the Kingdom of darkness, to endear their name and credit to the world, I refer you to three books, the one entitled Arcana Jesu●tarum, the other, Mysteria Jesuitarum, the third Historia Jesuitarum. Proceed a little fu●ther and take notice of those lesser, but no less pernicious works of Socinus, Volkelius, and some other petty primer tracts of their adherents: their rational discours●s would invite and feast any man who is not nourished with Grace and disciplined by Scripture, their smooth and insinuating language would deceive if it were possible the very Elect: So that if we should judge our cause and Religion by the face and eye of man, if bulk or policy or external glory were the only arguments of Truth, and characters of the gospel, our state were desperate, and as the Apostle speaks in another case, we were of all men most miserable.  
Saint Chrysostom in his third Hom. on the 1 to the Cor. comparing Paul and Plato together prefers the Heathen before the Apostle in point of reason and in the knowledge of Nature, 
Hom. 3. in 1. ad Cor. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  notwithstanding gives the victory to Saint Paul and lays the Philosopher in the dust. And I believe if we examine the whole Catalogue of Martyrs, and take an exact view of those good souls who did put on the whole armour of God, & have wrestled with the rulers of darkness, 
Nostri (ut de viris taceam) pueri & mulierculae tortores suos taciti vincunt & expromere illis gemitum nec igni● potest, Lae. l. 5 c. 13. Socrates l: 1. ca. 5. hist. Ecc. 1. Cor. 1.26.  and spiritual wickedness we shall find the unlearned but religious tradesman professing Christ, and entertaining death when the Scribe and disputer have renounced their faith, and forsook their colours, we shall find the wisdom of the wise destroyed and silly women and children putting their hands into those flames which the Doctors refused. An Ignorant laic at the council of Nice confounded and nonplussed many scholars. And how many of Christ's Apostles were fishermen, learned only in goodness, & better read in sincerity than books? what can be more plain than that of Saint Paul, not many wise men after the flesh, not many mighty, not many noble are called. And Saint Chrysostom will give us the reason, because the great, and studied scholar blessing himself for the most part in the proud swellings of his deep learning, stands upon his own strength and excellency, and will do nothing without a reason: when the illiterate Countryman, the poor snake abhors himself, is contemptible in his own eyes, and with all humility and fear casts himself down at the almighty's feet. 
Rom. 8. v. 6.7.  Saint Paul goes further, and tells us that the wisdom of the flesh is death, is enmity against God, neither is or can be subject to the Law of God. 
Rom. 8. v. 6: 7.  Rom. 8. All which is to be understood of wisdom and knowledge so long as they continue carnal, carried away with pride, and self-sufficiency; For we must know that many of God's dearest children have been and still are as able scholars, as glorious lights, and as eminent in every outward excellency as any in the world; who ever more eloquent than Esay? more profound than Saint Paul? more renowned for all learning than Moses and Solomon? wisdom and knowledge, are happy instruments of salvation when they are guided by truth and steered by Religion, they are great virtues in themselves, and if there were no other world but this, I would account my study, my heaven, and my books everlasting life, but when the text tells me {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not many wise: when philosophy teacheth corruptio Optimi est pessima, when experience showeth no wickedness to the wickedness of a scholar, I must conclude that Piety is the greatest policy, and the best Christian, the wisest Man.   

REAS. 2. Foolish things are made wise by God's effectual calling.  
When God calls any Man effectually, he puts his fear into his heart as Jerem. speaks; And Solomon assures us that the fear of the Lord is the beginning of wisdom: 
Ier. 32. v. 39.40. Prov. 1.7  when we delight in the commandments of God, & devote ourselves to the obedience thereof, when we are eminent in good works, and abundant in service, and embrace Religion with any danger, with any difficulty, then are we wiser than our adversaries, 
Psa. 119. v. 98 99 100  our teachers, our Elders, as David speaks, wiser than the great Achitophel's the Pharisees of the world, who being puffed up with the pride of their strong brain, and blinded with an opinion of their profound knowledge will deride Christ himself when he tells them that it is impossible to serve God and Mammon. 
Luke 16. v. 13.14. Psa. 119. v. 98.99.100  For wisdom is the fruit of Devotion, and because David was holier therefore he was wiser than his Enemies: Piety raiseth the soul of man, and purgeth it from those lusts which do besot our knowledge, it inspires the understanding with a high and heavenly light by which we discern the subtlety of the devil, the corruption of our own hearts, the mystery of salvation; it breathes into our Actions sincerity, and watchfulness, and the life of wisdom. Though we understand the depths, and secrets of State, excel in judgement, sharpness of wit, faithfulness of memory and in variety of experience and observations; though we be living libraries, and have not Religion, we are blind and stupid, and fools in any true knowledge, the flower and spirit of all our wisdom is but learned folly, and beautiful simplicity. For tell me, O thou mighty Man of knowledge, who dost trample upon the Counsels of others with contempt, and art the Oracle of God in the esteem of Men. 
2. Sam. 16.23.  Can thy policy resist the devil? or find out the wiles and devices of the old Serpent, who is well read in all the Arts and advantages of the earth, and is as full of knowledge as of malice? Can thy worldly wisdom preserve thy life one moment longer than God hath decreed? 
Iob●. ●.  can it conduct thee the way to Heaven? or preserve thy soul from Hell? that precious soul, which Saint Basil calls the delight of the almighty, and Saint August. the miracle of miracles, that Divine, spiritual, eternal soul, I tremble to speak it, our souls are eternal: when we have continued as many years, as there are drops in the Sea, we have not continued one moment in comparison of eternity; were all the world a mountain of sand, and every thousand years one of those sands removed that mountain would have an end, but eternity would be no lesser; After all the ages which Men or Angels can number or conceive, eternity doth but begin, it doth always begin, and is nothing but beginning. And now let the eye of reason judge betwixt a Child of God, & a man of the world, betwixt the providence of heaven, and the wisdom of the flesh: what learning is it, to know all the secrets of Nature, and to be a very fool in the mysteries of Grace? What policy is it to have a clear sight into all the kingdoms of the earth, and to be stark blind in the Kingdom of Heaven? what profit is it to gain the whole world and to lose our eternal souls? 
Mat. 16.26  All the admirable knowledge and virtues of the Heathen are but glorious abominations in the judgement of Saint Aug. and Nicodemus one of the best of the Pharisees, 
Splendiae peccata.  a Ruler of the Jews and a professed Doctor in the Law is stupid and childish in the principles of Christianity; 
Iob. 3.4.  if our Saviour talk to him of being borne again, he presently thinks of entering into his mother's womb, the natural Man, the Man endowed with all the excellencies of which the soul is naturally capable, 
1. Cor 2.14.  perceiveth not the things of the spirit of God, hath neither wisdom to make a right choice of the best end, nor understanding to find out the true means; Nay he esteems them foolishness, and so changeth the greatest blessing into a fearful curse. Saint Paul will give us the reason of all because they are spiritually discerned, they require single eyes and soft hearts, and humble thoughts, they require a sanctifying spirit. The wisdom of Heaven, proceeds only from the God of Heaven, and therefore,  

1. Do not contemn thy weak brother.  
God can raise his thoughts, or direct his folly to a happy end, he can make him an Instrument of glory, 
Psa: 19.6. & 119.130  who is now a subject of weakness, and can strike a straight stroke with a crooked stick. 
Titus 3.3.  Let us remember that we ourselves in times past were unwise, disobedient, deceived, serving lusts, and divers pleasures, that we continue clay of the same lump, branches of the same root, and the same Grace which supports one, may raise another: For who made us to differ? or what have we that we have not received? 
1. Cor. 4. Psal. 44.14  Although the Jews be now a byword amongst the heathen, and have lain long under captivity: Although they are broken off from the stock, 
Rom. 11.22 Lev. 26.43  yet God is able to graft them in again and to let the day of his glory shine forth upon them. Nay God will remember his covenant with Abraham and Jacob, his calling is without change, No sin can frustrate his Election. Those who are Enemies to the commonwealth of Israel, and are darkness itself, may be enlightened by the sun of righteousness: God may have Children amongst Turks and Pagans, the wilderness may nourish sheep, 
Luke 23.43. Act. 9  and the hard Iron afford sovereign spirits: The thief upon the cross became a Saint, and persecuting Saul was changed into Paul an Apostle. Other men's imperfections therefore may be our instructions, they may be arguments of great devotion, they must not be objects of any derision: the least sin deserves contempt, but the greatest sinner charity: let us hate the vice but help the man, pity him, pray for him, let us ex●end our breasts of compassion, wheresoever is hope of Conversion. But above all let us not despise our zealous brother, who out of a pious apprehension of the joys of Heaven and of the torments of Hell, of the love of Christ, and wickedness of sin, makes a conscience of the least transgression, startles at all appearance of evil, is strict and tender, and fearful in all his conversation, who looks upon the world with contempt, 
Calv. in Ep. dead.. in 1. ad Cor.  and for the gospel sake will kiss the rod, and welcome death. Calvin dedicates his Commentary on the 1. to the Cor to one Caracciolus a marquess of Italy, of great honour and Estate, blessed with a noble and chaste wife, and with many sweet Children, and full of peace and earthly happiness; notwithstanding parted with his country, bid farewell to his pleasant and rich possessions, forsook his wife and children, and friends, and all for the love of Christ and liberty of his conscience; following the counsel of Saint Hieron, 
Epist. 1 ad. Heliod.  to his beloved Heliodor, if thy little Grandchild hang about thy neck, if thy mother with her hair untied and her garments rent, show thee those breasts which gave thee suck, if thy father cast himself down upon the threshold to keep thee in, tread upon thy father and with dry Eyes fly unto thy Saviour. It is Religion in this case to be cruel, and the greatest pity to be pitiless. 
Ignatius Antiochen.  Ignatius the Martyr was of the same mind, I would to God (saith he) I might enjoy those beasts which are prepared to eat me up, I will make much of them, and use them with all kindness, that they may devour me presently: Let the faggot, the gallows, the fury of wild beasts, the rack, the tearing and unjointing of all the body, let the torments of the devil come upon me, so that I may gain Christ Jesus: it is better to die for Christ, then to be Emperor of the whole world. Call not then devotion weakness, or zeal folly, rank not them in the calendar of fools who prefer Salvation before the world, and by a bold assertion of the Truth, fight for Martyrdom. God is never more honoured than when the Kingdom of Heaven suffers such violence: The Church never showed more wisdom than when her zeal flamed highest. It was an ancient Complaint of Justin Martyr in the behalf of the primitive Christians, that they were condemned and put to death, 
Apol. 2. pro Christ p. 54 55. See Tertul. adver. Gen●es c. 2.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} upon an ill report, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for the Name of Christian, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for the profession of goodness: And in this kingdom there was a time when virtue and piety were accounted crimes, and the Name of Puritan a greater accusation than drunkenness or whoredom: Luther that glorious light of the gospel, was called the Trumpet of rebellion. 
Adamus in vita. 1. King. 18.17. 1. Cor. 4.13.  The Prophet Eliah the Troubler of Israel, and Saint Paul was made the filth of the world and the offscouring of all things.  
Take heed therefore of rash and ungodly censures in matter of Religion, which requires our prayers, and patience, and charity, abhors reproaches: 
See Tertul. Apol. contra Gent. c. 39  Thou mayst abuse a Court with the Name of faction; and under the calumny of Brownist condemn a Saint: Salvation ought to be the business of our whole life: We cannot be more studious to preserve our souls then the devil is to destroy them, we cannot be too careful about that work, in which our greatest care is not enough.   

2. Do not undervalue God's Ordinances.  
Divine Institution adds a price, and holy regard to every work: The time, the place, the matter, the manner, every circumstance receives weight from God's command, and he who is not careful to observe the least, doth not obey God when he performs the greatest: 
Salv. l. 3.  If Naaman will be cleansed, he must wash seven times in the water of Jordan, 
2. King's 5:  six times washing will not remove the leprosy: whosoever will be cured must enter, First into the pool after the Angel hath troubled the water; he that comes after shall have no benefit; God's order must be observed, his number regarded contempt in any circumstance ruins all the work; It is no just excuse to prefer some before others when all aught to be done, it is not the duty of a Servant to choose his work, and rather to dispute his Master's will, then obey it. Let the Ordinances of Heaven be never so mean, so poor in regard of their outward condition; They are worthy of precious account, of honourable esteem, of careful observance, in respect of their Author, and those sacred ends for which they were enjoined: Common bread becomes the food of life in the Sacrament of the Lord's supper, 
1. Cor. 11.  and water, a vulgar and corruptible Element, seals in baptism the remission of sins: 
Act. 2.  The very same words of Man which pass as wind and only beat the air, coming with God's Authority and blessing shall melt a heart of Flint, 
Isa. 55.11. Heb. 4.12.  shall prosper in the work for which they were sent, are sharper than any two edged sword, are lively and mighty in operation If the liquour be cordial, what matter if the vessel be earthen? If the Tabernacle be all gold within, what though the covering be of badgers skin? A scholar will not judge a book by the bulk and outside, but by the contents. A soldier will not choose a sword by the luster of the hilt, but by the goodness of the blade. The Author legitimates the work, the will and end is All in every action. Crassus' whiped his Mason, 
A Gell. l. 1. c. 13 Florus l. 1. c. 14.  because he sent him a fitter Mast for his service, but not the same he required: and Manlius beheaded his son because contrary to command he gave battle to the enemy & obtained the victory. And will God endure disobedience at the hands of sinful Men? Is he less jealous of his honour then the Creature? shall he command, and threaten, and beseech? Shall he bring salvation to our doors, to our bosoms and shall we despise it? Take heed, curses attend contempt, 
Deu. 38.  famine follows abuse of fullness, and unthankfulness in Peace & knowledge, brings war and ignorance. 
Math. 4. ●2  Our Saviour only called John and James, and they without tarrying left their ship and their Father, and followed him: Parents, and Fortunes, and Lives give place to God's command, we must disprove nothing which he approves, nor like any thing which he dislikes. For we are not our own, and therefore we must not set up our own wills, nor judge by our own reason, nor work for our own ends: but we must sacrifice ourselves to God, our wills to his will, our reason to his knowledge, our whole endeavours to his Glory. It is enough for us that he would have it so: His will is wisdom, and Justice, and power, and reason, and all things.   

3. God can effect glorious designs by weak and improbable means.  
What cannot the God of Heaven compass to set forth his own glory and to advance his servants good? 
Exod. 8.  Flies and Frogs and Lice the very corruption and dung of the earth are too strong for Pharaoh a potent Prince: these vile and loathsome Creatures shall conquer a Nation of armed Men. When all Egypt and any ground upon which an Egyptian breathed did swarm with Flies, 
v. 26.  the Land of Goshen, a little spot of earth and in the midst of the country was not molested with any: Not with Flies which of all Creatures are most passable and least to be resisted: Walls and Rivers, and Armies cannot oppose their motion, deny them entrance: And yet these active irrational Creatures did not touch upon Goshen when they were round about it, they did know the people of God, and distinguish betwixt his Friends and Enemies. Read the 2. Cap. of Joel, 
Joel 2.  how a great and mighty people were prepared for battle, before whom the Land was as a garden of Eden, and behind whom a desolate wilderness. V. 3. They shall come as the noise of a flame of fire, and devour men like stubble; V. 5. they shall march like strong men, & go forward in their way without resistance; V. 7. they shall fall upon the sword and not be wounded. V. 8. The earth shall tremble before them, and the Heavens shake. V. 10. And yet this powerful terrible Army, in the 25. V. consists only of grasshoppers, 
See Junius in locum.  and Caterpillars, vile despised worms, which are strong to execute the word of God. V. 11. & are invincible soldiers when the Lord of Hosts is general. What more contrary to good than evil? or what more opposeth happiness than sin? 
Gen. 50.20.  Yet the evil of Joseph's brethren, God disposed to good, and the greatest sin that ever was, the Crucifying the Lord of life by the Divine counsel produced the greatest blessing. Nay, the bitter waters shall be made sweet by salt, and the sacrifice shall burn when water is poured upon it: 
2. King. 2.29. 1. King. 18.34.35.  our very afflictions as over mastered and ruled by God have this injunction upon them to further our salvation: Our wounds are remedies, and those who contradict the precepts of the almighty obey his Providence. Reason's may be these.  

1. No means are helps to God.  
The Lord of Hosts can conquer without an Army (Zach. 4.6. Neither by power nor might, but by his spirit he can subdue every mountain of opposition) and bring about whatsoever he hath determined. Indeed in the ordinary course of Providence, second causes do concur, and in their sphere derive to every effect a proper virtue: Yet here also the God of Providence hath the governing power; he is the Author of all the good which is produced, and may be said to work himself though with other means: For all the world of Creatures are but Instruments at the most such as contribute no assistance to the almighty God; they depend upon him for their Being, they work by his continual influence, and receive their ends from his eternal Order. The same reasons which moved God, to make the Creatures, move him still to use them, not necessity or want of power, but love & goodness. Did he cast out devils with his finger, Luke 1. and can he not beat down Men with his hand? Did he make the world when there was no help, and can he not rule the world without any help? Is his arm shortened who is omnipotent? or his Providence decayed who is wisdom itself? The shadow of Peter shall heal multitudes of all diseases, Act. 5. 
Act. 5 15. Ezech. 9.4.  And the letter thou upon the foreheads of his people shall preserve them; Ezech. 9 God is not like the Children of Men, who can do nothing without their tools; he can work above means, and he can work against means: sometimes he disableth the greatest means, and sometimes he useth no means at all.   

2. God can help the means.  
He that can work without means, can improve and advance the weakest means, can raise and quicken every temper, and dispose little occasions to great purposes. Luther an obscure friar, did shake the whole Kingdom of Hell and Antichrist, by whom God gave Truth a resurrection, & a conquest over heresy. The whole world against Athanasius, and Athanasius against it; 
Hook. Ecc. pol l. 5 sec. 42.  half a hundred of years spent in doubtful trial, which of the two in the end would prevail, the side which had all, or that part which had no Friend but God and Death. And to come a little nearer home, and it would be strange ingratitude in this place, to forget that general deliverance which this whole land obtained by the doubtful language of a few careless syllables: 
See the story, The danger is past as soon as the letter is burnt.  And which is more to be admired, when the vault was ready, the powder laid, the train made, the match prepared, the Executioners of all bloody in resolution and in the rage of their Fury. Then the hand of God made a scrip of Paper to frustrate all the work, and to vanquish Rome and Hell itself: 
Isa. 38. 2 King. 20.7. Ficus suapte natura possunt pus evocare & educere, cells l. 5. cap. 12. Eccl. 10.10 Iosep. Anti. l. 15. c. 14. Rev. 11.16 So some good Divines interpret. 2 King 5. John 9 judge 7.  we all know that Ezechias being sick unto death, was cured with a bunch of figs, which having a peculiar Nature to dry ulcers, in time would have Matured the boil; but the sudden cure was the hand of God; if the Iron be blunt, God puts more strength unto it: If our gracious Creator will favour the building of the Temple, no rain shall fall for ten years' space, in the daytime to hinder the workmen. The woman in the Revel. the Spouse of Christ shall be holpen by the Earth, the dullest of Elements, the basest of the people· Naaman shall be healed by the common waters of Jordan, the blindman cured by clay and spital, physic fitter in common reason to have destroyed the Eyes, than to have restored the sight. When God speaks terror, 300. Men shall vanquish a mighty host, and empty pitchers shall affright an Army as much as roaring Cannons: Nay a blast, a rumor, a Fancy, shall overthrow the greatest power on earth; The Moabites had a Fancy that they saw the blood of their Enemies, when they saw nothing but the sun shining in the water: And yet this Fancy was their overthrow, 
2 King 3.22  2. King. 3.22 So easy it is for God to raise strength out of weakness, to pull down the pride of flesh and blood, and to make a shadow, a trifle the Instrument of great Deliverance. And therefore,  

1. Trust not in means.  
The way to have any thing taken from us, and not blessed, is to trust in it, and depend too much upon it: The Prophet Ierem. is positive herein, 
oer. 27.5.  cursed be the Man who trusts in Man, and who maketh flesh his arm. The reason followeth, and which draweth his heart from God: For when we make flesh our arm, account it our support and strength, and rely upon it for deliverance. Our hearts are withdrawn and departed from the living God, we deify the Creature and as much as in us lies we unGod that Creator. The Lord himself in effect, speaks as much in his discourse with Gedeon, Iudg. 7. The people which are with thee are too many for me to give the Midianites into their hands lest Israel make their vaunt against me, and say my hand hath saved me. 
Isa. 47.10  Self-sufficiency and Creature-confidence is of a vaunting and rebellious Spirit. It sets up itself, and dethrones the almighty. Woe to them, saith Isay. in the 31. C. that go down into Egypt for help, and trust in charets because they are many, and in horses because they are strong: And if you would know what this woe is, the Prophet will acquaint you in the 3. V. When the Lord shall stretch out his hand, the helper shall fall, and he that is holpen shall fall, and they shall all together fail. Curses and woes follow them which rest in, and lean to earthly things, and the fruit of carnal confidence is destruction. Out of God there is nothing but the Creature, which is changeable, empty, and insufficient, which borrows all the worth it hath, and by very trusting in it, proves uncomfortable. How many Parents lose their children, by setting their hearts too much upon them? who miscarry oftener than Men of the greatest parts? Let us not therefore cry up the hands of Zerubbabel, nor the greatness of an Army, nor the wisdom of a Parliament, but let us exalt the power of the almighty, adore his Providence, trust in his goodness; let every Christian endeavour to join his soul close unto God, and as it were to square it fit for him, to bring his trust only to the God of trust, and to set him in his own place, the highest in the heart. For the conjunction of the soul with God is the life thereof, and while we be careful to preserve that union, the Gates of Hell cannot prevail against us, we stand impregnable. But if the devil come once betwixt God and our souls, and it is his greatest study so to Do. If the love of the creature and confidence therein make the least separation and unloose our hearts from their chiefest good, than our rock and sure footing is gone: we lie open to that roaring Lion and to those waters of iniquity, which will quickly sink us in perdition: despair, idolatry, atheism, and the whole body of sin have free passage into our souls: We cannot step from God, but Satan steps to us; Every degree of departing from God is distrust and unbelief, and what will not an unbelieving heart commit?   

2. Serve God's Providence in the use of means.  
So far as God affords us helps and means, we must not be wanting in our duty to actuat their power, and to employ them to the best advantage; we must go along with Providence, and serve occasion and opportunities, and be exactly careful of all means, 
Josu. 1.  although we must not trust in any. God promised Josuah, not to leave him nor forsake him, yet he bids him be strong and of a good courage: the Israelites must fight it out, when God had given the Enemy into their hands. Indeed sometimes he will have us only spectators of his Actions, he will tell Jehosaphat and the people of Judah, 
2. Chro. 20.17:  they shall not need to fight in the battle; stand still, move not, and behold the salvation of the Lord towards you: when he is pleased to show a strange deliverance, and to get honour in the confusion of his Enemies, as he did on Pharaoh in the red Sea; 
Exod. 14.  then there shall be no concourse of second causes, he will fight himself, and do his own work with his own hands; but most commonly he requires the service of the Creatures, which he doth not want, and sets down a course of means which he will not alter; and than it concerns us to answer Providence with industry, to put forth our strength, and to use such means as God vouchsafes. If we have the honour to be God's Instruments, we must do the office of Instruments and be active: we must cast our care on God for the issue, but we must sweat ourselves in the prosecution. Hell itself shall never prevail against the flock of Christ, 
Luk. 13. ●4 Phil. 2.12.  yet they must strive to enter in at the narrow Gate, they must work out their own salvation with fear and trembling. Election to the end, includes the means, & whosoever will be happy in another world, must first be good in this. Presumption is as dangerous as distrust, and he may justly lose the fruit of a happy end, who neglects the use of lawful means.   

3. Confide in God in the want of means.  
It was a pious speech of Luther in an Epistle to Melancton, God is able to preserve his own cause from falling, or to raise it when it is fallen, God is never more near his people, than when deliverance seems furthest off, they can be in no condition where he is at a stand and cannot help them. This war which, we think, will devour us all, may be an Instrument of preservation as the whale which swallowed up Ionas, 
Jon. 1. 1●  was a means to bring him to the shore. The depths of Mercy are beyond the depths of misery, and God hath his own ways of helping his Children, when all things else deny them help. The violence of the wind turned back the Darts of Bugenius his army into their own faces for the victory of Theodosius. 
Syms. Hist. c. 14. p. 67 &c. 16. p. 183 2. Chr. 20.22. Isa. 28. ●9.  A number of little fishes will come to feed the Rochellers in a hard siege. Moab and Ammon, the Enemies of Judah, shall destroy one another. So mighty is God in power, and excellent in working. Say that our sins are many and our transgressions great, yet God's mercies are more, and his glory will be greater in pardoning. No faults, can dam up the endless goodness of the almighty, we cannot offend so much as he can pardon. Say that our enemies are many, and mighty, and cruel, yet Ahab with a few young Men, 
1. King. 20  vanquished Benhadad's great Army, and 32 Kings with him. The devil is stronger by Man's wickedness than by his own power. Say what we can, and say the worst we can, that England is sore wounded, and poor Ireland is giving up the Ghost. Yet remember that Repentance preserved Ninive which in 40 days was to be destroyed, 
Jon. 3. Dan. 6.  that faith delivered Daniel out of the lion's mouth. That he, who will raise our bodies, can mend our worst condition. Was Abraham deceived, who trusted in God for a son against the course of Nature? Or David, who being compassed about with the waters of affliction hoped for better times? 
Dan. 3.17.  Or the 3 Children who believed that God would deliver them out of the fiery furnace? 
Psa. 7.1.  O Lord my God in thee have I put my trust, save me from all that persecute me and deliver me. And deliver us all he will, if we all pray unto him; for faithful prayer is Omnipotent. And pray unto him we shall, 
Alsted●  if we all trust in him, for trust is the root and life of successful prayer: Let us all therefore Pray, and Trust, and Trust, and Pray, that our heavenly father would work a good understanding betwixt King Charles and his great counsel, that he would look with the Eye of compassion upon dying Ireland, that his merciful hand would make up the breaches of distracted England, that his goodness would take away the cause of all calamities, our many, and great, and crying sins. And after our prayers let us trust again, that seeing it is all one with the Lord, to save with many or with few, to help with means or without means: He will in due time produce a sweet correspondence betwixt the King and people; he will deliver bleeding Ireland, out of the hands of bloody rebels. He will restore distressed England to a happy condition, he will pardon our iniquities, and remember them no more. Let us pray therefore, and trust continually, and let us never cease to trust and pray.  
FINIS.        

Die Mercurii 28. Decemb. 16●2.  
IT is this day ordered by the House of Commons, that Master Corbett shall have thanks returned him from this House for the great pains he took in the Sermon he preached this day at S. Margaret's in the city of Westminster, at the entreaty of this House. And that he be desired to print his Sermon: And it is ordered that no man shall presume to print it but he, whom the said Master Corbett shall authorise under his hand-writing. And it is further ordered that Sir John Corbett, a Member of this House, shall return the thanks to Master Corbett.  
H. Elsing Cler. Parl. D. Comm.  
I appoint Rob. Bostock Stationer to print this Sermon.  
ED. CORBET.   

ERRATA.  
PAg. 9 l. 20. r. destroys. l. 11. r. untruths. l. 35. r. thus. p. 10. that Galen. p. 11. l. 1. r. every grass. l. 36. r. ruled. p. 13 l 31. r When that scarlet. p. 13. in the margentr. Visa est in●igna quam Tullianae dignitati compararem. p. 16. r. Gold.