A SERMON Preached at DEPTFORD Before the BRETHREN OF Trinity-House Of DEPTFORD-STROND: ON Trinity Monday, BEING The Day of their Annual Election of a New Master and Wardens. By JOHN FINGLAS, Prebendary of St. Audoens Dublin.  
LONDON: Printed in the Year 1695.   

TO Sir matthew ANDREWS, Kt. MASTER OF THE Trinity-House Of DEPTFORD-STROND.  
SIR,  
WHEN, at more than the request, of a Noble Member of Your Society, I submitted to this piece of service; I had almost capitulated, that that request should not extend beyond the Pulpit. And had not the comsciousness of my own mean performance secured me( as I thought) from any danger of the Press; I had really insisted more nicelly on that privilege. But the contrary commands Sir of Your Honourable Fraternity so useful to the Nation; and to which, we are all( especially in this juncture) so much beholding; brought with them a supersedeas to my first thoughts: And the World now has it as You desired, that is, no otherwise than You yourselves had, without any other Addition or Diminution, except a word or two upon one Head.  
I have in it( as to what relates to the Text) confined my thoughts to the Word of God: Or rather drawn them from it, as the best Rule of our Actions: And I am persuaded if we would but consider what God expects of us in every Stage and Station of our Life, we would, without any persuasions take great care to live as Reasonable Men, and Good Christians.  
I am highly sensible of its defects, but I fear 'twould be to little purpose to offer at an Apology for them( tho considering my circumstances, I have much to say for myself) And since the importunity of that Board, where You so happily praeside, would not admit of a denial; I willingly embrace the occasion to express the great sense I have of that extraordinary civility, wherewith You and They were pleased to treat me. As it could not be merited by me, so neither was it expected, and therefore lays me under the greater Obligation to own myself,  
SIR, Yours and Their Most Obliged Humble Servant, JOHN FINGLAS.   
ISAIAH 43. 2. First part. When thou passest through the Waters, I will be with thee: And through the Rivers, they shall not overflow thee. 
THE words are Metaphorical, the Metaphor borrowed from Sailors, who are exposed to many hazards and dangers in their passage through the Waters; and may be thus unfolded, as it usually has been by most of those who writ upon the Text. The World, say they, we may conceive as a Sea full of Waters, the Church as a Ship sailing in the midst of that Sea, Passing through these Waters; Afflictions, and among them, Persecutions especially, as the Winds that ruffle and raise the Waves, which endanger the overwhelming of the Ship; but having God himself for her Pilot, she sails notwithstanding securely, and at last arrives safely at the Haven of Heaven; for he tells her, When thou passest through the Waters, I will be with thee; and through the Rivers, they shall not overflow thee.  
The Words contain a sweet and gracious Promise; wherein the Lord particularly engageth to be present with his own People the Jews, in the Babylonish Captivity, and more generally with the whole Church of Christ, as well as every Member thereof; assuring them of his Divine Assistance at all times, and especially in their passage through the Waters of Tribulation to the Heavenly Jerusalem. So that in the Text we have considerable these following particulars.  
I. The Churches outward State and Condition, and that is dangerous, When thou passest through the Waters, and through the Rivers.  
II. Her Safety and Preservation in that dangerous condition, They shall not overflow thee.  
III. The effectual Cause and Ground of that Safety, to wit, God's gracious Presence, I will be with thee.  
First, The Churches outward Condition When thou passest through the Waters, &c.  
Many are the Resemblances to which the Inspired Penmen compare the Afflictions of the Church, but to none more frequently than this of Waters. Save me O God, 
Psal. 69 1, 2.  saith Holy David, for the Waters are come in even unto my soul. I stick fast in the deep mire where no ground is, I am come into deep Waters, so that the floods run over me. And again, Take me out of the mire that I sink not, 
v. 15, 16.  and out of the deep waters. Let not the water-flood drown me, neither let the deep swallow me up, and let not the Pit shut her mouth upon me. And yet, tho' by water our life is so frequently endangered, it cannot notwithstanding, without it, be well preserved; Nothing can more dangerously or uncomfortably be wanting to the life of Man than Water; and no less necessary and useful are Afflictions to the life of a Christian; they rouse us from our security, wean us from the World, and drive us unto God; and if they do not by any Inherent virtue and power of their own contribute to make Men better, yet, they will not, at least, suffer them to be at ease in their Sins, and so disposes them towards Repentance: Like a blustering Storm, they keep Men awake, make them look to their tackling, Faith; to their Anchor, Hope; to their Compass, the Word of God; whereas Prosperity, like a flattering and deceitful Calm, makes Men forget both their danger, and deliverer; like a constant and stiff Gale, it carries them with too full Sail, to be checked or controlled: So that if a Man could be so uncharitable as to wish an Enemy's soul lost, this were the only way, let him live in the height of the Worlds Blandishments, for how can he love a second Beauty who never saw but one, and still remains enamoured with it? While Naomy's Husband and Sons lived, we find no motion of her returning home to Judah, but no sooner are her earthly stays removed, but presently her thoughts are home-ward. A delicious life, while every thing is resplendent and contentful about us, makes us apt to set up our rest here, to fancy a kind of steadfastness in the things we enjoy, and never think of another State. Because they have no changes, saith the 
Psal. 55 9.  Psalmist, therefore they fear not God; and he himself seems to be overtaken with this, I said in my prosperity I shall 
Psal. 30. 6.  never be moved. And tells us, plainly, Before he was afflicted he went astray; but now, that is after he had been chastised, he had kept Gods Word. And doubtless, Adversity 
Psal. 119. 67.  has whipped many a soul to Heaven, which otherwise Prosperity had in all likelihood coached to Hell; witness the Prodigal in the Parable, who was posting thither, till he was whipped home again, by those pitiless and hard hearted Nabals, who refused to fill his Belly with the husks of the Swine. And we every day see, that untouched Fortunes, and touched Consciences seldom dwell together, and that it's but too usual for them that know no sorrow, to know no God. And therefore God himself, concerning his own People the Jews, says thus, I will go and return to my Place, till 
Hos. 5. 15.  they acknowledge their offence, and seek my face, for in their Affliction they will seek me early. And again, I will melt 
Jer. 9. 5.  them and try them, for how shall I do for the Daughter of my People. q. d. I will not only Afflict my People, but I will leave them under the pressure thereof, for I can device no other way to do them good, than by casting them into the furnace of affliction, having by long trial found that nothing else will work upon a sinful and stiff-neck'd People, but then I am sure they will earnestly and instantly seek after me.  
But not only Afflictions in general, but Persecutions the most grievous of Afflictions, and those the most violent and outrageous, are in the Scripture represented by Waters, and so David complains, Thine Indignation lieth 
Psal. 88. 7.  hard on me, and thou hast afflicted me with all thy Waves. And God himself tells the Princes of Judah, That he will 
Hos. 5. 10.  pour out his Wrath upon them like Water. And the Church groaning under the fury and oppression of her Enemies cries out, That the Waters flowed over her Head. Of all 
Lam. 3. 54.  Elements, Fire and Water are the most merciless, they are, we say, good Servants, but bad Masters; and of the two, Water is the worst: for there's no Fire so fierce or raging, but it may be quenched with water, but if Water become violent, it cannot by any power of Man be resisted; none but God himself can set Doors and Bars to its encroachments, and say, Hitherto shalt 
Job 38. 11, 12.  thou pass, and no further: and here shall thy proud waves be stayed. Nor can any take off God's afflicting Hand 
Job. 10. 7.  but himself. It's He that smites, and he must heal; He that wounds, and he must bind up; and therefore the Prophet's Inference should be ours, Come, says he, and let us 
Hos. 6. 1.  return unto the Lord. He is a silly Malefactor, that, in hopes of a Reprieve or Pardon, applies himself to the Executioner, and not to the Judge; yet 'tis too too often the very course we ourselves take, who in the day of trouble rest upon vain helps that cannot profit, sometimes upon the arm of flesh only, to which there's a Curse annexed, Cursed is the man that trusteth in man, 
Jer. 17. 5.  and maketh flesh his arm, and whose heart departeth from the Lord. Sometimes upon some Angel or Saint in Heaven, from whom some expect relief, or( which is much worse) like Saul, from Conjurers or Witches upon Earth, resolving with the Heathen,  Electere si nequeo superos, Acheronta movebo, 
Which is in Plain English, if I cannot prevail with God, I will apply myself to the Devil: As Ahaziah, 
1 Kings 1. 2.  who being sick, sent to inquire of baalzebub the God of Eckron, whether he should recover of his sickness; but woeful is the Cure( as he too sadly found) that is wrought by such Physitians: we have learnt better things; the general rule in all trouble is, Call upon me 
Psal. 58. 15.  in the day of trouble, and I will deliver thee, and thou shalt glorify me. As, therefore, the eyes of servants, look unto the 
Psal. 123. 2.  hands of their Masters, and as the eyes of a Maiden to the hand of her Mistress, so our eyes shall, wait upon thee our God, until thou have mercy upon us.  
But yet farther, We have here mention, not only of Waters, but of Rivers of Waters, which notes the variety and multiplicity of the Churches troubles. Many, faith 
Psal. 34. 19.  the Psalmist, are the Afflictions of the Righteous. Many in number, heavy in burden, and sometimes long in continuance; which holds true, both as to the Church in general, and the Saints in particular. What doseful complaints doth the Church make every where in the Book of the Lamentations? Behold, O Lord, how I am troubled, 
Lam. cha. 1. 2.  my Bowels swell, my heart is turned within me, I am full of heaviness, for the Sword spoileth abroad, as Death doth at home: And how lamentably doth the People of God bemoan themselves, and the State of the Church in Esay's prophesy? Be not angry, O Lord, above 
Isa. 46. 9, 10, 11.  measure, neither remember Iniquity for ever: Behold, see we beseech thee, we are thy People. Thy holy Cities are a Wilderness, Zion is a Wilderness, Jerusalem a desolation Our holy and beautiful house, where our Fathers praised thee, is burnt up with fire: and all our pleasant things are laid waste. And if you would see this in particulars, you'll find sorrows seldom come alone, and therefore 'twas Job's complaint, That God broke in upon him with breach upon breach: and 
Job 16. 14.  David, That one deep called upon another at the noise of the 
Psal. 42. 7.  Water spouts: and how near he was being swallowed up by those depths, his complaints in them sufficiently witness. Thine arrows, saith he, stick fast in me, and thine hand presseth me sore. There is no soundness in my flesh, because 
Psal. 38. 2.  of thine anger: neither is there any rest in my bones, because of my sin. And surely it was something beyond all this he felt, when he tells us, The sorrows of death compassed 
Psal. 116. 3.  me, and the pains of Hell got hold upon me, I found trouble and sorrow. And what St. Paul suffered by these Waters, even in a literal sense, he himself declares, Thrice, 
2 Cor. 11. 25.  saith he, I suffered shipwreck: a night and a day I have been in the deep: in perils in the Waters, in perils in the City, in perils in the Country, in perils in the Sea: in such perils, as came not short of death itself, as he before expresseth 
v. 23.  it. Nor need we wonder, that this is oftentimes the lot of the Righteous, since thereby the Lord declares himself to be an Adversary to Sin in all Men, and the very wicked may themselves take notice, that he is not partial to any, when his commands are not regarded.  
He doth thereby likewise reduce his own servants from running headlong with the Wicked to Perdition: For were we altogether exempted from the Rod, how secure and careless, how wanton or froward would we grow; and into how many perils would we cast ourselves: and therefore the Apostle, to our comfort, assures us. When 
1 Cor. 11. 32.  we are judged, we are chastened of the Lord, that we should not be condemned with the World. Erring Souls are corrected, that they may be converted, not confounded. Such is the goodness of our God, that his very Anger proceeds from Mercy; and if he scourges the Flesh, it is for no other reason, but, That the spirit may be saved in 
1 Cor. 5. 5.  the day of the Lord Jesus.  
Many and useful are the Inferences which might be deduced from this point; but I shall only at present exhort you to look for, and provide against these uncomfortable steps in your Christian Race, that they occur not with the advantage of a surprise, and so discourage you from going on in the way to bliss. He that goes to Sea, especially if he engage in a long Voyage, must expect to meet with many a could Blast, many a dashing Wave, and now and then a violent Storm and Tempest, before he arrives at his intended Harbour; and they who engage for Heaven should do the like. Sit down and consider what it may cost them before they come there. And their not doing it, is the great reason of most, or of all those shameful apostasies, by which the Name of God, and Religion, are so much dishonoured; namely, when Men fall off from hopeful beginnings, and as the Apostle has it, End in the Flesh after they had begun in the Spirit. The reason must be, because they considered not what they undertook. And therefore our Saviour admonishes his proselytes to compute first the difficulties incident to their Profession. He would have Men that come to him, and pretend to embrace his Religion, to count the cost of it, to know the worst of things, and to consider all that may happen; and that he may not ensnare them, by proposing too easy terms, he bids them reckon upon the worst, and tells them, that he that will not Take up his across, and deny himself. He 
Mat. 16. 24.  that will not forsake Father and Mother, and all that he hath shall not be his Disciple. And that, Through much 
Acts. 14. 22.  Tribulation we must enter into the Kingdom of God. And accordingly the wise Son of sirach advices, My Son if 
Ecclus. 2. 12.  thou come to serve the Lord, prepare thy Soul for Temptation. That is, if thou intend'st to enter upon a Religious and virtuous course, thou must forethink the Impediments, as well as the encouragements, the Conflicts as well as the Crown, and arm thyself with resolution accordingly. And without this, we shall be in danger upon every little attack to be surprised and beaten off: As was no less a Man than St. Peter himself, who in a zealous pang of Devotion to his Master, tells him, If all men should forsake thee, yet will not I; if I should 
Mark 14 29, 31.  die with thee, I will not deny thee; but he had not seriously considered the matter, nor bethought him of what might ensue, there was no preparation for a real encounter: And therefore it sped accordingly, and he came off shamefully; whereas, Job being thus forearm'd, road out the greatest greatest Storm, that perhaps any mere Man was ever exposed to, without flinching from his Integrity and steady Temper, notwithstanding all his Temptations to the contrary; and he plainly enough hints at the reason and ground of it in these words, The thing which I greatly feared, is come upon 
Job 3, 25.  me, and that which I was afraid of, is come unto me. Intimating, that in the midst of all his affluence, in his most secure and prosperious state, he had thoughts and fears of a change; he knew all his Worldly comforts to be mutable and vain, and that a storm might overtake him, which might force him to throw them all overboard, and be content with his life for a prey; and accordingly he provided for it: so that when it indeed fell out, as he feared, he was prepared to meet it; though not without danger, yet without surprise; and as in his prosperity he could say, If I have made Gold my hope, or 
Job 31. 24, 25, 27, 28,  rejoiced because my weath was great; or because my hand had gotten much, my Mouth hath kissed my Hand, this were an Iniquity, for I should have denied the God that is above. So in his Adversity he could with the same Evenness of Temper consider, and conclude, The Lord gave, and the Lord 
Job 1. 21.  hath taken away, blessed be the Name of the Lord. And it was doubtless, the Foresight of his Affliction that made it thus light and easy, and one special Ground of his unparalleled Patience, under the greatest Crosses that the Censures and Discomforts of Friends, the Temptations of a Wife, or the Malice of Satan could possibly inflict.  
It was a wise Observation which Tacitus made of a great Roman, he was Ambiguarum rerum sciens, eoque intrepidus, he foresaw, and so, was not so much troubled at evil Events, as those whom they did surprise.  
And therefore let it be our Prudence, to foresee Evils before they come, and so we shall the less fear, and the better bear them when they come. Especially if this Foresight be seconded by a good Conscience; a Conscience voided of Offence towards God and towards Men, this will be as a Wall of Brass, and as armor of Proof in the day of trouble and distress; it was so to Hezekiah in his greatest Affliction, when he lay under the very sentence and apprehension of Death its self, Remember 
Isa. 38. 1.  now, O Lord, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: This will let us see through these Waters to the Shore; and though the passage may prove dangerous, yet will it waft us safely to the Mansions of Bliss; for, however, the Waters may molest us, yet they shall not overflow us, which is the Second thing. The Churches preservation in this condition, They shall not overflow thee.  
The same Man, the Man after God's own Heart, that from his own Experience hath  told us, that the Troubles 
Psal. 34. 19.  of the righteous are many, doth in the same Breath assure us, that the Lord delivers out of them all. God is so good that he would not suffer evil to be, if he were not so powerful as to turn it into good. This indeed may seem like Sampson's Riddle; the philistines could not understand, how Meat should come out of the Eater, or Sweet out of the Sour; nor can the natural Man conceive, 
Rom. 5. 3.  how Tribulation should bring forth Patience, and Patience Experience, and Experience Hope; and that our light and momentary Afflictions worketh for us, a far more exceeding 
2 Cor. 4. 17.  and eternal Weight of Glory, but the Experienced Christian finds and knows, that Though no Affliction for 
Heb 12. 11.  the present seems to be joyous but grievous: Nevertheless, afterwards it worketh the peaceable Fruit of righteousness, to all them that are exercised thereby. And that which may prove destructive to others, shall not be injurious or hurtful to the Church. Let Persecutions be as Fire, the Church shall be as Moses's Bush which was burnt, but not 
Exod. 3. 2.  consumed. Let them be as Water, the Church shall be as Noah's Ark which rose higher and higher as the Waters 
Gen. 7. 17.  did arise. It is like the House which was built upon a Rock, though it may be shaken, it can never be overturned; for They that trust in the Lord, shall be as 
Psal. 125. 1.  Mount Sion which cannot be moved. It may meet with many a dashing Wave: The very Truth, whereof it is the saving Seat, may be eclipsed and obscured for a time, but they can no more be crushed or overthrown than a Rock with the raging of the Sea. They are heavenly things, and therefore nothing of Earth or Hell can reach to violate or corrupt them.  
The World was made, that there might be therein a Church to worship and contemplate that God that made it, so that in the Creation; God never restend till he came to a Church, to note, that that was the End thereof; and therefore it is easier to pull down the World, and to take in pieces the Frame of Nature, than to ruin that Church. The Gates of Hell, all the Policy, Power and Machinations of the Kingdom of Darkness shall never prevail against the Church, nor root out the Vine which the Father hath planted. Though the Kings of the Earth 
Psal. 2. 2, 4.  stand up, and the Rulers take counsel together against the Lord, and against his anointed, yet they imagine but a vain thing, and he that sitteth in Heaven shall laugh them to scorn. It is but as the coming forth of a Shepherd against a lion, 
Isa. 31. 4.  as the Prophet compares it. It is but to make a Combination to pull the Sun out of Heaven, or for a Wave to contend with a Rock; for all the smoke of Hell shall not be able to extinguish, nor all the Power of Hell be able to overturn the Church of Christ. Though it may seem for a time in as desperate a Condition as a dry Stick in the Fire, or a dead Body in the Grave, 
Ezek. 3. 2. Ezek. 37. 11.  yet in due time it will spring up and flourish again. And this is the Assurance that the Church may have, 
Isa. 11. 11.  that God can deliver a second time, that he is the same God yesterday, to day, and for ever. Therefore, such a God 
Heb. 13. 8.  as the Church hath found him heretofore, such a God it shall find him to day and for ever in the returns and manifestations of his mercy: For, God's former favours( whether they be deliverances from troubles, or comfort and support under them) are Patterns of his future; and he teaches us what he will do, by what he hath done; he that hath found him in one extremity, may very well trust him in the next; and this we shall find to be a frequent argument in Scripture, to conclude God's favour for the present, or future, by his proceedings past; and the Saints have always armed themselves against present dangers, with the consideration of what God had done for themselves, or others in the like Case. This was Moses's argument to encourage the Israelites against the fear they were in, of the Anakims, and Giants of the Land; Dread not, neither be afraid of them, for the Lord your God which goeth before you, he shall fight for you; according to all that he did for you in Egypt, before your Eyes, and in the Wilderness. So David argued 
Deut. 3. 21.  against Goltah; The Lord delivered me from a lion and 
1 Sam. 17. 37.  a Bear, and therefore he will deliver me from this Philistine. And St. Paul, The Lord hath delivered me from the sentence of Death, and doth deliver, therefore I trust that he will deliver. These, and other the like Examples were written for our learning, that we also, through comfort of the Scriptures, might have hope. Men are oft-times ready to sink under the sense and weight of some present evil that lies heavy on them, because they do not look back to God's former ways of mercy towards the Church in general, or themselves in particular: whereas, if Men would( when the Church is in trouble) thus argue. The Lord hath delivered his Church from the Pride and Oppression of her Enemies heretofore. He hath frustrated the attempts, and taken off the Wheels, on which the Projects against Her did move. As he dealt with Pharaoh. He hath amazed the fantasies and dissipated the affections, and melted the spirits, and way-laid and blasted the enterprizes of the hugest Hosts of Men, as he did the Midianites, and the Children of Ammon, Moab, and Edom, 
judge. 17. 22. 2 Chron. 22. 23.  when they gathered together against his People. He hath Infatuated the Counsels, and turned the Wisdom of Oracles into foolishness; and catched the wise in their own 
2 Sam. 17. 23. Isa. 19. 9. 1 King 12. 2 Chron. 10. 1 King. 12. Esther 7. Psal. 36. 10, 11. Psal. 44. 4. Psal. 106. Psal. 136. Jer. 2. 6. Amos 2. 10.  craftiness. As he dealt with Achitophel; and made them the Contrivers and Artificers, of their own Ruin, as he did in the Consultation of Rohoboam, with his Young Men; and Jeroboam in his Idolatrous Policy; and Haman in his Gallows. He hath defeated their Councils, and disannuled their Decrees: and made his own Counsel to stand. He hath commanded help from his People for his Church; and when that hath failed, he hath created help for his People: as he did for Israel, when he wrought Miracles to deliver them; when he lead them through a Wilderness, and fed them with an unknown, and unsuspected 
Exod. 16. 15. Exod. 8. 16. Exod. 14. 21. judge. 5. 20.  Bread, when he armed Flies, and Lice, and Dust, and Wind, and Stars, and every small and unexpected Contingency against the strongest Opposition.  
And his Power, Truth, Watchfulness, and Compassion for his Church, is the same still; and therefore though She may sometimes seem to be swallowed up; yet will he never suffer the Proud-Waves to overflow her: He will Defeat those that seek to waste, and depopulate Her; and bring forth his Church with shouting, and redoubled 
2 Sam. 6. 15.  Graces; like Gold out of the Fire, freed from its Dross, more Pure, and every way more refined. For the Lord in 
Zeph. 3. 17.  the midst of Her, saith the Prophet, is Mighty, he will save, he will rejoice over her with joy. And surely, when the Lord shall have accomplished his work on Mount Sion, when he shall by the Adversary, as by a Fan, have purged Iniquity 
Isa. 14 1. chap. 27. 9.  from Jacob and taken away his Sin, he will then return in Peace, and Beauty, to his People again.  
So likewise in particular distresses, did Men store up the passages of God's Providence in their lives, that they might be for Presidents and Rules in after times, they might with much more ease, and comfort, bear those straits, and exigencies, to which they are at any time reduced; And in the midst of their greatest difficulties, whether Temporal or Spiritual, thus reason with themselves, and thus comfort themselves. I have e're now known a great scarcity in the Land, and I myself suffered much in that pinching Season, but yet I did out-live it, and God's Providence cared for me, and carried me through that plunge. I have felt a sore Disease, and been in the very mouth of the Grave, and yet I live to praise God's Power, who( almost miraculously) restored me to my health. The buffets of Satan have heretosore bruised my soul, and I have been even drenched in my own sorrows, and almost swallowed up of despairing and uncomfortable thoughts, and yet, even from this body of Death, the Lord hath delivered me, and let the light of his countenance shine on me again. And he is the same God still, as full of compassion to pity my Calamities, as full of Power to effect, as full of Wisdom to contrive, as full of Fidelity to perform his own Promises as before; and therefore, I will wait upon him in the ways of his own Mercy, and cast the whole weight of my guilty spirit upon his Wisdom and Compassion; and empty all the Fears, and cares, and requests of my distracted and sinking Soul into his Bosom, and rest upon the Immutability, and All-sufficiency of that God, with whom there's no Variableness, nor shadow of Changing: I say, if Men would thus learn to comfort their hearts, by their experience, and review of God's former proceedings, they would then in the sorest extremity, fix their faith upon God, and rest upon the Power and Promises of him, who is Alpha, and Omega, the Author, and Finisher of our Faith, who delighteth to be depended on alone, when all outward helps and probabilities fail.  
And this is the ground of all diffidence and distrust, that Men consider not the Power and Care of God towards them, but conceive of him, as if he had forgotten to be Gracious, as if he had cast them out of his sight, as if he had given over his thoughts of them, and that makes them fear Second Causes, and seek unto things that cannot profit: And therefore the Lord suffers Second Causes to go across, and Disappoint a Man; Friends to fail; Promises to be uncertain; Assurances to vanish; Projects and Purposes to be shattered; that we may know how to trust him; who loves to be Glorified by our dependence on his All-sufficiency and Protection. And commonly, in our greatest straits, we are surest of his help. When we 
Isa. 50. 10.  walk in darkness, and have no light. When we seek Water, and there is none, when our Tongue faileth for thirst; 
Isa. 41. 17.  Then is the fittest time to help us, and then is our fittest time to depend upon him; for Mans extremity, is God's opportunity; and the want of all other helps, drives us Importunately to the God of Power. Well may he forbear to help while we have any thing else to rely on; But we shall be sure to find him in our greatest Exigencies, who loves to give succour to those who are deprived of all other Hopes. That merciful Hand is reserved for a dead Lift, and then to be sure, he fails us not. As when Abraham had given Isaac, and Isaac had given himself for dead, when the Knife was falling upon his Throat, then comes the Deliverance by an Angel, calling, forbidding, and commending him. And indeed, our Faith is most commendable in the last Act, it is no Praise to hold out till we be hard driven. Nothing more easy than to trust God while our Chests and Coffers are full, and to pray, and depend on him for our daily Bread, while we have it by us, this is to walk by Sense, rather than Faith. But to rely on him in the greatest Destitution, and against Hope to believe in Hope, this is the Faith of a true Child of Abraham, and will be imputed to us( as it was to him) for Righteousness. When we dare cast ourselves on his Care, when to outward Appearance he seems not at all to care for us. When we so look on our Miseries, that we can withal look through them. When we have nothing, nor know whence, or how, to get any thing; then to depend upon an invisible Bounty, is a true and notable act of Faith; and indeed, God counts himself most honoured, when Men believe in him against Reason, and above Hope, and beyond the experience or apprehension they have of mercy; and never commonly are we nearer to help, than when we almost despair of it; for the Lord is a Sun, a shield; a Fountain of all Good, to cherish, defend, and supply us; Grace and Glory, will he give, and no good thing will he withhold from 
Psal. 84. 11.  them that walk uprightly, and confided on him. When theres no light nor issue, nor in nature possibility of escape; then can God open a door of deliverance to relieve his Church. And therefore let us never repined at the miscarriages of the World, nor murmur against the wise proceedings of God in the several dispensations towards his Church on Earth: when he punisheth, he doth it in measure, less then our sins deserve; and when we search and try our ways, and turn to him, he knoweth how to work his own Glory in our Deliverance. And though we must pass through the Waters, yet they shall not overflow us, and the reason is, He is with us;  
Which is the third and last thing, to wit, the effectual Cause of the Church's preservation; God's Presence.  
What God spake of the Material, is most true of the Spiritual Temple, his Church and chosen Ones. I have chosen this Place, that my Name may be there for 
2 Chron. 7. 16.  Ever: and my Heart, and my Eyes shall be there perpetually. God is indeed present in all places, and with all Men; but with great difference. He gives light by his Presence to his Israel the Church; but strikes terror into the Egyptians, the Enemies thereof. He is a Wall of 
Ezek. 2. 5.  Fire, to fence and preserve the one; and to consume and destroy the other; the same Waters are a Wall to defend his 
Exod. 14. 20. v. 28.  own People, and to overflow their enemies. What the Cloud by day, and the Pillar of Fire by night was to the Israelites, when they passed through the Desert to Canaan, the same is God's Presence to his People while they wander through the Wilderness of this World to Heaven. What the plank is, to the shipwrecked master; that is God's Presence to the Saint carrying him safe to Shore; and( as one Expresses it) what a Convoy is for the guarding, a Pilot for the guiding of a Ship, and a Faithful and Skilful Friend to comfort in a Storm; all this is God's Presence to the Church in Her Afflictions. He is present to defend her from all her Enemies, to strengthen, comfort, and uphold her in all her sufferings; to rescue, deliver and protect her from all her dangers: according to that of the Prophet, I am with thee, saith the Lord, to save 
Jer. 30. 11  thee.  
The operations of this Presence, are various and excellent, according to the determination of his Wisdom, for his own Glory and our Good: and many and Miraculous are the Means, which he useth to deliver us out of the Waters.  
Sometimes he provides an Ark as he did for Noah: 
Gen. 7.  Sometimes he sends a Nurse, as he did for Moses, to take him out of the waters: Sometimes he provides 
Exod. 2. 7  Boards, as he did for Paul and the rest of his company when the Ship was split, whereby they escaped safe to 
Act. 2744  Land.  
Sometimes he divides the Waters, as he did the Red-Sea for Israel; He sets the Enemies of his Church one against another, and by dividing them, preserves his own: thus the Lord set every Mans sword against his fellow, in the Huge Host of the Midianites. Some 
judge. 7. 22.  times he stops the current, or turns the stream of Waters, so that they run no longer against the peace and quiet of his People. As when Esau was meeting Jacob with one Troop, Laban following him with another, both with Hostile Intentions, and both go on to the very utmost point of Execution, and yet both are diverted from their purpose, for stay but a while, and you shall see Esau meet him with a Kiss, and Laban leave him with another: he hath an Oath from the one, Tears from the other, and Peace from both. Let our Enemies be never so mighty, their hearts are in God's hands, and he can turn them like the Rivers of Waters, and make them be at peace with us; according to that of the wise King, When a Mans ways please the Lord, he maketh 
Prov. 16 7.  his enemies to be at peace with him. In a word, tho' this Divine Presence should not exempt us from, yet will it be our Refuge in the Storm, if he deliver not out of the Waters, yet he will by them; if he save not from trouble, yet he will make the very trouble, a means of safety: And though we should perish Temporally in the waters of distress, yet will he be with us, to save us Eternally in the Mansions of Bliss.  
And this is the only Rock on which we may cast Anchor, in any trouble, fear, or distress: It's not our own Will, or Skill, or Strength, or Contrivance, that keeps us above water, and preserves us from sinking; but only that Divine Presence that suffers not the waters to overflow us. St. Paul and his Company were in a great Tempest, All hope that they should be saved, was 
Act. 27. 20.  taken away, yet he exhorts them to be of good cheer, because there should not be the loss of any Mans Life amongst them: And the ground hereof was God's Promise( such another as in the Text) which he believed. 
v. 24, 25.   
The case is the same with us, our Enemies come against us in Armies, with infinite methods and stratagems to circumvent us, we are compassed about with infirmities, with enemies too hard, and sins too heavy for us, with fears and doubtings, with disidence and distrust. How can we in such Tempests and Dificulties be cheered, but only by casting Anchor on God's promise to be with us? By learning to hope above hope: to be 
Rom. 4 18.  strong in him, when we are weak in ourselves; to be faithful in him, when we are fearful in ourselves; to be steadfast in him, when we stagger in ourselves. In a word, in the midst of Satans buffets, and our own corruptions; to find a sufficiency in his Grace, able to answer, and to ward off all. Nor are we only 
2 Cor. 12 10  beset with enemies, but which is worst of all, we are enemies to ourselves, the burden of the flesh, the assaults of the world, the fiery darts of Satan, swarms of Midianites, troops of Amalakites, the Sea before us, the Egyptians behind us, Sin before, Satan and the World behind: Either I must run on and be drowned in sin, or I must stand still and be hewed in pieces with the persecutions of wicked Men, or else revolt, and turn back to Egypt, and be devoured in her plagues. In these extremities the Apostle directs us, to look unto 
Heb. 12. 1  Jesus who is the Author, and will be the finisher of our Faith: who will carry us through all these difficulties, who is our Captain to led us, our Second and Fellow Combatant, to Fight with us, and for us. It's yet but a little while, he will come, and will not tarry, he is within the view of our faith, he is within the cry of our prayers, he sitteth at the Right-Hand, of Power: Nay, he there standeth, and is risen up already in the Quarrel of his Saints. The nearer the Egyptian is to Israel, 
Acts 7. 56.  the nearer he is to Ruin, and the nearer Israel is to Deliverance. Though Moses have not Chariots nor multitudes of Weapons, yet he hath a Rod, a Branch, an Angel of God's Presence, which can open the Sea, and give an Issue to the greatest Danger, and turn the Enemies Rage into his own ruin. And therefore, whenever we are assaulted, whenever we are oppressed with any heavy Temptation, with Discomforts, Fears, Faintings, Weariness, Despair, or the like; let us not toss over our own Store, nor depend upon any Strength or Principles of our own, but look only by Faith to the Promises and Victories of Christ, who hath himself already triumphed, who accounteth our Temptations his, and his Victories ours, who turned the greatest Perplexities which the World shall ever see into a Doctrine of Comfort unto his Disciples; and by whom 
Luke 21. 25, 28.  we shall be able to do all things; and though we were surrounded by Enemies, to escape, as he did, through the midst of them all. And therefore were thy Soul in such a strait as Israel between the read Sea and the Egyptians. The Spirits of Vengeance, Satan and his complices, like those Enemies, pursuing thee behind, Death and Hell, like the Sea, ready to engulf thee before, yet would I speak to thee in the Confidence of Moses. Stand still and see the Salvation of the Lord. 
Exod. 14. 13.  Hence, all ye diffident Fears. He whom we trust is Omnipotent. Whose Eyes run too and fro to show 
2 Chron. 16. 89.  himself valiant in the Behalf of those that walk uprightly.  
The Name of the Lord is a strong Tower, the Righteous 
Prov. 18. 10.  runneth unto it, and is safe: this Tower is impregnable by all the forces of Satan and his Instruments: this Fortress is proof against all their Attempts: He that quits this Castle, is sure to perish; but he that holds fast by this Stony Rock shall never be confounded. Let our Enemies rage, let Matchiavel, and his Brethren the Jesuits Plot: let the Devil and all the Powers of Hell roar; they shall never be able to Scale the Walls of this Tower, whose top reacheth up to Heaven: It will be to no purpose to contend with him, at whose very chideing the Foundations of the Earth are discovered, and at whose touch the Mountains smoke; and therefore the Prophet Nahum asks Who can stand before his Indignation? 
Nah. 1. 6.  and who can abide the fiereness of his Wrath? his fury is poured out like fire, the Rocks are thrown down by him. God need not move a foot to the rescue of his Saints, he can but speak the Word, and command a silly Army of Flies, Lice, Grass-hoppers, and the like, to execute his Judgments and Vengeance on His, and the Churches Enemies. His Arm is never shortened, he can overthrow the Dragon, smite the Horse and his Rider; drown whole Armies in the Sea, when his own People shall go through on dry Land: He can make a Path in the great Waters, alloy the heat of Fire: He can hold Satan in a Chain, and kerb the whole Power of Hell.  
If then, he be with us, who can be against us? Indeed 
Rom. 8. 31.  who will not be against us, but who so against us as to hurt us. The Lord is with us, saith the Psalmist, and what follows, The God of Jacob is our Refuge. 
Psal. 46 7.   
It's the deriding question which the Saints Enemies put to them in Affliction, where is now their God? But Davids 
Psal. 79. 10.  enemies in good earnest, seem to own the efficacy of this Divine Presence, when they cry out, God hath forsaken him, 
Psal. 71. 11.  persecute him and take him: secretly acknowledging, that while God is nigh his People, their Enemies may pursue them, but not overtake them. And therefore the Lord himself dissuades from fear, upon this very ground, Fear thou not, for I am with thee: I will strengthen 
Isa. 41. 10.  thee, yea I will help, yea I will uphold thee, with the Right Hand of my Righteousness. In the greatest and most surprising difficulties then, say to thyself, as David did, Why art thou cast down, O my soul? and why art thou 
Psal. 42. 11.  disquieted, within me? hope thou in God: And that not only when the Waters are low, but when they rise to the height; not only in lesser troubles, but in the greatest exigencies: For the Lord on high is mightier, than the 
Psal. 93. 4.  noise of many waters: Yea then the mighty waves of the Sea. And therefore consider not so much thy distress, as thy Deliverer; and when the merciless waves are ready to overflow thee, commit thyself to his custody; at whose Presence the waters, flee and give back. The Waters saw 
Psal. 77. 6. ch. 114. 5.  thee O God, the Waters saw thee, and were afraid. Do but secure an Interest in him, and then thou mayest in the midst of the greatest dangers conclude with David, The Lord is my light, and my salvation, whom shall I fear? the 
Psal. 27. ●.  Lord is the strength of my life, of whom then shall I be afraid? Though an Host should encamp against me, my heart 
Vers. 3. 5.  shall not fear: though Wars should rise against me, yet in this I will be confident; for in the time of trouble he shall hid me in his Pavilion, in the secret of his Tabernacle will he hid me, and set me upon a Rock.  
Secondly, Is God's Presence the Churches refuge, the effectual Cause of her safety? then let the glory be his, let him have the honour, let not us at any time( though we have been successful instruments) invade his prerogative, or presume to share in his Praises, who is the sole Author of all our Deliverances. Pilat's mingling the blood of the Galileans with their Sacrifices is recorded by the 
Luk. 13. 1.  Evangelist as a blemish never to be wiped off. And for us to mingle the sweat of our own endeavours, with the Sacrifices of our Praises, is a crime not to be forgiven: 'Tis a Sacrilegious robbing God of his Honour. Neither our wit or forecast, our strength or power, our money or friends, or any thing whatsoever must come in for a part in his praises: All these are but as Instruments in God's Hand who actuates and applies them when, and how, he himself pleases. But yet the Power, Providence, and Protection of God, doth not, for all this, warrant us to slacken our own industry, or to expect that he should succour us in our idleness and negligence. The Sword of the Lord, doth not Fight without the Sword 
judge. 7. 18.  of Gideon: But 'tis he alone that can strengthen, assist and prosper our ordinary and just endeavours for ourselves. In the Miracles of Christ, when he said and feasted Men, we never find that he created Bread or Wine of nothing, but blessed, and so changed, or multiplied that which was by human industry prepared before: To note, that God's Power and Providence must not exclude, but encourage Man's Industry. So long as Moses held up his hands, God fought for Israel. There 
Exod. 17. 12. 13.  was Joshuah's Sword, and Moses's Hand or Prayer, and upon those God's Blessing: And they were all to concur, if the Sword should cease, the Prayer would do no good, for God will not be tempted, if the Prayer faint, the the Sword is in vain, for God will not be neglected: If God promise to be present, Joshua must promise to be 
Josh. 1. 5, 6, 9.  courageous: But yet still let the glory be his; for when all is done, unless He keep the City, the watch man watcheth 
Psal. 127. 1.  in vain. Unless he build the house, their labour is but in vain that build it. Unless he give the increase, the planting of Paul, and the watering of apollo is but lost labour. It's for Worldlings who are ignorant of Divine Providence, to boast of their Exploits, and like the Fly in the Fable( that sat on the Chariot Wheel) to say, Quantam vim pulveris excitavi, what a mighty Dust have I raised? What great things have we done? whereas the faithful in the midst of their greatest achievements look off from themselves, and piously conclude, Not unto 
Psal. 115. 1.  us O Lord, not unto us, but unto thy Name be the glory. They know full well, that unless he be pleased to favour their Attempts, neither the Plotting of their Heads, nor the Solicitousness of their Hearts, nor the Strength or drudgery of their Hands, nor the whole Concurrence of their created Strength, nor any accessary Assistances which they can procure, will be able to bring to pass the otherwise most obvious and feasible Events: And therefore it concerns us to own our dependence on him, to Implore his direction in all our Counsels, His concurrence with all our Actions, His blessing on all our Undertakings, and his Glory as the sole End of all that either we are, or do.  
Thirdly, If God will be with us in the Waters, let us not forsake God for fear of the Waters, as do those Cowards in Religion who quit this fortress, revolt from the God of Power, and rely wholly on the Arm of Flesh, vaunting, and even Blaspheming, as Sennacherib did in his mighty Army, which one Angel destroyed in one Night. It is not seldom seen that Persecution makes Men forego their Profession. And, which argues as little Policy as Piety( as One observes) for fear of the Storm they run from their Shelter. Worldlings think there is no Hope left, when Mens Strength or Contrivance fail; and just it is with God to leave them, who first leave him, and fly to broken Reeds which stand them in no stead in the day of Trouble. But you that are God's People, keep close to the Sanctuary of God's Power, and never forget that sacred Aphorism of Azariah, to Asa and his People. The Lord is 
2 Chron. 15. 2.  with you while you be with him: But if you forsake him he will forsake you.  
And how fatal such a desertion will prove, especially at this time, who sees not? We shall be thereby deprived of the Protection of the Almighty, left naked among our Enemies, and laid open to the Rage and Fury of our most bitter Adversaries; and the Lord may say to us as sometime to Israel Ye have for●aken me, 
2 Chron. 12. 5.  therefore have I left you in the hand of Shishak, ●heir most inveterate and cruel enemy: And we may then with too much reason, and from a woeful experience assent, to that of the Prophet. Behold the Lord's Hand is not shortten'd that it cannot save; neither is his Far heavy that it 
Isa. 59. 1.  cannot hear: but your Iniquities have separated betwixt you and your God; and your Sins have hide his face from you, that he will not hear.  
You are, under Divine Providence, the Bulwarks and Ramparts of our Nation: our Strongest garrisons( considering our Situarion) are those Wooden Castles committed to your Skill and Care, to your Valour and Conduct.  
Our English Arms, especially by Sea, have been and are at this instant feared all the World over; and we now ride sovereign, not only on the Ocean, but the Miditeranean too; A thing not known before. But though this be much, yet it will be in vain to rely upon it or ought else of this kind, while those Sins are so rife and common amongst us which usually provoke God's Wrath against a People; while Piety, so necessary to true Valour and good Success, is so little minded and so generally slighted.  
We all own, there is a Holy and Powerful God, who can best teach our hands to War and our fingers to Fight. 
Psal. 144. 1.  Who is the Wise Disposer of all Events. Who hath been by no other Name more known to his own People than the Lord of Hosts: and who will appear on one side or other when Armies and Fleets engage, and whatever side he is pleased to Espouse will be sure to be Victorious: And how much then doth it concern us to secure an Alliance with him, that he appear not against us? To draw our eyes form Forts and Towers, from Armies and Fleets, and make him our Tower and Fortress if we would be safe; How much doth it concern us to repent of those Sins that may separate between him and us? to subdue our own Lusts, and conquer ourselves, and discard our Vices? A Victory of this kind first accquir'd, would be a most happy presage of the fall of all our Enemies before us.  
And as Piety, so Justice and Charity are absolutely requisite to make you Prosperous and Successful. This is certain. Beneficence and Charity give Men a Peculiar Title to the Favour and Blessing, and Protection of Almigyty 
Psal. 41. 1, 2, 3.  God in this Life: and doth contribute as much or more than any thing towards our Happiness in the Life to come. And therefore, our Saviour calls it Laying 
Luk. 6. 20.  up for ourselves treasure in Heaven. It is, saith one, the putting so much Stock into the Hands of God, to be there secured and improved for us and ours, and that upon the best assurance, even his own Word, of having so much of it paid again to us or to ours in this World, as he in his Wisdom knows to be best for us; according to that Scripture, He that hath pitty on the Poor, lendeth unto the 
Prov. 19. 17.  Lord, and that which he hath given will he pay him again. So that if we look no further then this life itself, this is really the best improvement we can make of our Wealth: For there is that scatereth and yet increaseth, and 
Prov. 11. 24, 25.  there is that witholdeth more then is meet, but it tendeth to poverty. The liberal soul shall be made fat, and he that watereth shall be watered also himself But then if we consider what advantage it may be to us in the next; it will appear to be much more so. It is the certain, if not the only course that rich Men can take to work that Miracle for themselves of getting into the Kingdom of Heaven. It is nothing but Mens covetousness, their setting their Heart upon their riches, their placing their confidence in them, or their abusing them in ministering to their Pride or sensuality, that makes it as hard for them to enter in there, as for a Camel to go through the eye of a needle. Now the contrary use of them will remove this difficulty, it will make them Friends of 
Luk. 16. 19.  the of unrighteous Mammon that when they fail they may receive them into everlasting Habitations. It will secure the prayers of the Poor Saints upon them and their Estates, The eyes which see them will bless them, and the ear that hears them will give witness to them, and the loins and the mouths, the backs and the bellies of the Poor and the Fatherless, will be as so many real Supplications to God for them. So that a right use of their temporal wealth will both increase their store here, and make way to Immortality, and an Eternal reward hereafter. Cast thy bread upon 
Eccle. 11. 1.  the Waters, saith the Wise King, for thou shalt find it after many days. The words are variously explained, but I think he deviates not far, who conceives them to be an allusion to Husband-Men, who do not eat up, or sell away all their Corn, for then the World would quickly be destitute: But the way they take to perpetuate the Fruits of the Earth, is to cast some of it back again into a fruitful Soil, where the Waters come, and then in due time they receive it with incerase: so should we do with these Worldly blessings, sow them in the Bowels, and on the Backs of the poor Members of Christ, and in the day of Harvest we shall find a great increase. If thou draw 
Isa. 58. 10. 11.  out thy soul to the Righteous, and satisfy the afflicted soul, then shall thy light rise in obscurity, and thy darkness be as the Noon-day, then thy Waters, that is, thy Riches shall not lie unto thee; but that happiness which they falsely promise unto other Men, they shall really perform unto thee. And therefore it should be our great care to do good to those that are in want. That so the blessing of him 
Job 29. 13.  that was ready to perish may come upon us: to be rich in good works, and to esteem that the best and most valuable part of our Wealth that's thus bestowed: because it will be of use to us in the next life, in respect of which this is less than a Moment.  
It is the Goodness of God to give us oppurtunities of making the best and truest use of our Wealth, and of improving it to our Eternal advantage, as well as in placing us in that more happy Station of being Givers rather than Receivers. Our Blessed Lord professeth himself to be still hungry, naked, sick and in prison, and to stand in need of our visits and supplys. For as he hath Strength enough and Compassion to take off the burden of our afflictions; so hath he Poverty enough too, to ease that trouble and vexation which may grow from our abundance. If thou hadst( saith a late Pious and Learned Prelate) a whole wardrobe of cast Apparel, Christ hath more Nakedness then all that can cover; if whole Barns full of Corn and Cellars of Wine, Christ hath more empty Bowels then all that can fill; if all the precious Drugs in a country, Christ hath more Sickness than all that can Cure; if the Power of a mighty Prince, Christ hath more Imprisonments than all that can enlarge; if Sacks full of Silver and Gold, Christ hath more distressed Members to be comforted, more Breaches in his Church to be repaired, more Enemies of his Truth to be Opposed; more Defenders of his Faith to be supplied; more Pious Offices to be attended, then all that will serve for.  
And this may lessen the trouble that may arise from the Management of a great Estate, and from a load of abundance of Earthly things, that Christ hath Poverty and Sickness and other occasions enough to employ it; And for our encouragement to part with it, he hath promised that a cup of could water given in his Name shall not go unrewarded: and that what we do in feeding the Hungry, clothing the Naked, visiting the Sick, relieving the Needy and those that are in Prison, he shall take as done to himself. Verily inasmuch as ye have done it unto one of the least of these my Brethren, ye have done it unto 
mat. 25. 40.  me. Yea, so far is he concerned in the distresses and wants of his own, that the rule whereby at the last day he will judge of Mens affections, of their love or hatred to himself, is the sincerity of their love and liberality, their hatred and aversion to his Brethren and Members here: 
Vers. 45.  for in all their afflictions he is afflicted. And yet how many are now in the World whose love extends not beyond themselves, who wallow in Plenty and Abundance, and yet take no pitty either upon the Souls or Temporal necessities of those with whom they yet pretend a fellowship in Christ's own Body. Who consume more upon their Pride and Luxury, their Pleasures and Excesses, their Lusts and Sensuality than ever they can persuade themselves to confer upon the Poor Saints. Surely at the Day of judgement however such Men here profess to love Christ; they shall yet meet with that dreadful sentence, Dapart from me ye Cursed into everlasting Fire prepared for the Devil and his Angels: And why so? For I was an hungry, and ye gave me no meat, I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked and ye clothed me not: which are the reasons of their Rejection. And yet we have some amongst us who may well dread a heavier Doom; for if they that give not to the Poor shall be adjudged to Everlasting Fire; what may they expect who lessen or take away that little which they have: against whom the Great Judge will at the last day thus proceed, Depart from me ye Cursed into Everlasting Fire: For I had Meat and Drink, but ye forced it from me: I had a House, but you turned me out: I had clothes, but you strip'd me: I was at Liberty, but you imprisoned me: I was in Health, but by your Exactions and Oppressions, and the other Hardships you put upon me you made me Sick. The Parable damns the evil Servant for not Improving his Talent, though he misspent it not. Dives for not helping Lazarus though he hurt him not, and if that dreadful Sentence be thundered out against those who have not succoured and relieved the Poor, What shall be the End of them who have oppressed and crushed the Poor, that do grinned their Faces, and enrich themselves with the Spoils of the Fatherless and the Widow; Surely if omission of good Duties be whipped with Rods, commission of Impieties shall be scourged with Scorpions.  
But I forget where I am; there being but little need to insist upon this topic in this Place; where Munificence and Charity, Pity and Compassion, do dwell and shine in all their Lustre: such a Charity as teacheth Men to lend without any hope of receiving again; and to succour those that can make no other Return than by their Blessings and their Prayers. A Charity that extends not only to those who are admitted, and to their Families, but to the Common Wealth. What an encouragement must it be to Engage in your useful and Honourable Profession, tho' attend'd with never so many dangers? to see those who have been maimed or grown Aged in it, or by across providencies otherwise reduced, so carefully and comfortably provided for as they are here; where you at once provide for the Soul and Body; Relieve the helpless Man and the solitary Widow, take care of a present and future subsistence. Which next to the Divine Succour and Protection( as One hath observed) is the most likely way to preserve the Christian Faith itself among us, the rare Effects whereof we see and may justly admire in the public works of Charity which abound in and near this great City, than which the World affords no greater. And after all the boasts of Charity in the Church of Rome, it will be hard to find any thing there to be sit to come in Competition with them; where you do in the most ample manner, Cloath the Naked Feed the Hungry, Heal the Sick, and Provide for the Destitute; this is so Blessed a Work, that nothing but want of ability can excuse any Man from giving Assistance to it.  
What Happy Foundations are these, how beneficial to our country in comparison of the old Monasteries that were the Seats of Idleness and Superstition? And what a Glory had it been to our Reformation( in every thing else a most Glorious Work) had the Revenues of those Places not been disposed of into private hands, or applied to any other than such public Uses as these; whereas now our Adversaries upbraid us with their Misaplication as the great Blemish of our Separation from them; as if the coveting the Churches Patrimony, rather then the avoiding their Errors had brought it about. And can Point to many Places where Dogs and Horses, Hawks and Hounds grow fat with God's Portion, while the Poor Preacher grows lean with want, and hard Studying how to supply the temporal necessities of his Family, rather than the spiritual wants of his People; by which means prophesying in many Places comes to fail, 
Prov. 29. 18.  and what the Issue will be, let Solomon tell you.  
I know it's usually said, that the conferring of those Lands upon the laity, hath proved to be the best Bulwark that could be thought of against the ruturn of Popery. I am apt to believe it indeed: for whatever Men may do as to their Religion, they will be sure not easily to part with their Estates. But had they been less in Laymens Hands, if they had been entrusted to such( Useful and Charitable Societies as Yours) which had in some measure answered the Pious intent of the Doners? But they are now otherwise settled, and much good may their Lands do them; but it's well if their withholding the tithes due out of those Lands, prove not the most effectual way to bring in Popery; for when all is done, a Painful, conscientious, and Learned Clergy will prove the best Fence against it.  
Who that Man is, mentioned by St. Paul Whom the 
2 Thes. 2. 8.  Lord will consume with the Spirit of his Mouth. I am not to determine. If it be not his Holiness, yet, if you red how he is described in the following words, you'll find he looks very like him; but whether he be meant or no, this is certain, that the Sword of the Spirit in the hands of a Faithful and Powerful ministry will prove the best, and every way the most effectual Weapon for his Overthrow. But alas what encouragements have Men of Parts or Learning, or of more then ordinary Abilities to engage in a Profession, more exposed to Poverty and Contempt than any other.  
There are according to Cambden's Computation but 9248 Parishes in England, and of them almost 4000 are Impropriated. And whereas They that Preach the Gospel, 
1 Cor. 9. 14.  should live of the Gospel, that is, they should live, first, As Believers He that provides not for his own is worse then an Infidel: 
1 Tim. 5. 8.  therefore they should have by the Gospel sufficient to lay up for those whom the Law of common Humanity, much more of Faith commands them to provide for. 2. They should live as Ministers, they should have where with to maintain the Duties of their Calling, as good Examples of Piety, Charity and Hospitality: that they may confirm by practise what in Doctrine they teach. Yet in many of those Parishes that are Impropriated, they have scarce wherewith to live as Men nothing for Delight, and in some of them hardly enough for necessity. And this( as 
* Hic est asius 〈◇〉 fraud●re pio● Ministros, ut ecclesia talibus destituatur. Calvin in Gal. 6. 6. Satan bac arte tentat doctrina privare Ecclesiam, dum incipire & famis mitu plurimos absterret, ne id oneris suscipiant. Id in 1 Tim. 5. 17. Prov. 3. 9, 10.  Calvin justly complains) is the great Ingratitude of the World. as well as the malice and policy of Satan, by the Poverty and Contempt of the Ministers to bring the Gospel itself into Contempt; and to deter Men of Learning and Abilities from adventureing on so unreward'd a Calling. But this is too much by the by to be farther Insisted on here. Only it were to be wished that some Course might be thought of( though it were at the Clergies own expense by a new Purchase) to Re-appropriate these Impropriate, not Lands but tithes to the Church. This were a sure way to increase our store, and to entitle our Posterity, at least, to all the blessings of this life and that which is to come. Honour the Lord with thy Substance and the first fruits of all thy increase: so shall thy Barns be filled with Plenty and thy Presses burst out with new Wine. Consider now from this day and upward, since a 
Haggai. 2. 15, 19.  ston hath been laid of my House. i. e. Since you have put yourselves to any charge for my Worship, I will shurely bless you. Ye are cursed with a curse for ye have robbed me even 
Mal. 3. 9, 10.  this whole Nation. Bring ye all the tithes into my House, and prove me if I will not open the Windows of Heaven and pour you out a Blessing that there shall be no room to receive it. If Men did really and in good earnest believe these divine Truths, how is't possible they should grudge Almighty God and his Worship every farthing that he requires from them of his own Gifts, that they should count any time of their Life, any work of their Hands, any sheaf of their Corn, any penny of their Purse thrown quiter away that is bestowed on God and the Service of his Altar? Think of it as you will, there's none that ever lost by paying God his deuce; and there's no Man can long thrive by grudging or with-holding them. He cannot avoid being injurious to himself as well as unserviceable to his Neighbour: whereas Pious and Bountiful Persons render themselves and others more safe and happy; thus the Lord was with Jacob, and prospered Laban for his sake. He was with Joseph, and blessed the Egyptian's House for his sake. Every Man who lives to the benefit and use of others, is profitable to the World, and doth much advance the happy state of Mankind. But none Contributes more to this, than this Honourable Society, whereof You have the happiness to be Members, and wherein some of you have the honour to Praeside.  
It is to You we owe that Commerce and Trade which we hold with the greatest part of the Habitable World. 'Tis to You we are beholding for the Wealth and Delights of both the Indies, which are by your Art and Industry, become familiar and common amongst us. 'Tis to you( I may venture to say it) in a great measure that we owe our being a People, being by your Prowess and your Skill, preserved from the Insults of a politic and Potent Enemy. 'Tis to you at least( next under God, and the Care of a Wise and Valiant Prince, whom the same God hath blessed us with) that we owe our Peace and Safety, while our Neighbour Nations do lamentably suffer under the woeful and direful Effects of a lasting War: where their Miseries are often felt before they are seen, and perhaps when they think themselves safe and quiet, may be surprised in their Beds, and they themselves, their families, and effects, cut off and destroyed together. But our Seat, like the Prince of tires,( as the Prophet speaks) being in the midst of the Seas, God hath thereby secured us from such sudden Outrages and Invasions from foreign Enemies. And we sit every Man under his own Vine, and under his own Fig three, enjoying the peaceably 
Mich. 4. 4.  the fruits of our own labours, or our Ancestors bounty, and none to make us afraid, whilst they poor souls are whirled about in confused and bloody Tumults; they hear the dismal Cries of cruel Adversaries, the shrieks of Women and Children, the thundering of those murdering pieces in their Ears: They see their Towns and Cities burning, their Houses rifled, their Temples spoiled, their Wives ravished, their Children bleeding on the Pavements, or sprawling on the merciless Pikes: They hear the confused noise of Men sounding in their distracted Ears, some dying, others killing, others insulting, others resisting; they see their high-ways straw'd with breathless Carcases, Men and Horses wallowing in their own blood, and the ghastly visages of Wounds and Death in every corner. While we, whose case it might as well have been( and it was the case of some of our fellow Subjects not long since) do like those in the Prophet, lie upon Beds of Ivory, and stretch ourselves upon our Couches, and eat the Lambs out of the flock, and the Calves out of the midst of the stall. 
Amos 6. 4, 5.  While we chant to the Viol, and drink Wine in bowls, and anoint ourselves with the chief ointment. We are strangers to those miseries they undergo in passion, but let us not be so in compassion; let us think we see the Calamities of War with their eyes, and feel them through their sides, and let not the Afflictions of poor Joseph be forgotten. And let us never forget how much we are beholding to those, who are the Instruments of our Peace, and contribute so much to the continuance of our quiet. 1. Next under God; to our Gracious King, who is every minute exposing himself, and ready to sacrifice his Life for our safety. And next under him, to You our Valiant countrymen, who stand as it were in the Gap between us and Ruin; may we never grudge you our Purses or our Prayers. None I know, except such as are Traytors to their country, as well as to the Government,( and to our shane be it spoken, some such we have among us) none but they will, I am sure, deny you the later, that is, their Prayers; and indeed there's every whit as much reason cheerfully to part with the former. The present Taxes( though perhaps heavy) are yet as necessary, as a Levy to keep up the Sea-banks, which otherwise would drown and overwhelm all: They are to preserve us from the encroachments of an inveterate Enemy, whose very Mercies are Cruel. And they who by denying the Tax, or any other way, weaken the Defence of their country, may well be looked upon as Men bereaved of all notion of good, and sense of Heaven. Nor can they have any thing to say for themselves. For whatever the Government or Governors may be, tho they were such as they would falsely represent them, yet it alters not the Case. Treason against the State, and a Mans own Land, hath by Jews, Turks and Pagans been ever looked on as horrid and abominable. And they that any other way contribute towards this, do share in the same guilt: such as embezel the public Stores, or Snip the public Money, especially if they with-hold the Soldidiers or the Seamens deuce, which is the price of their blood, do really rob every particular Person in the Nation, who is Interest'd therein, and whose safety depends thereupon; and such Cheats( I can call them no better) are more to be abhorred, more severely punished, than Robbers on the High-way.  
Again, To be false or perfidious in any public Office or Trust in such a juncture as this, is not only to betray the Interest of these Three Nations, but of all those that are joined in Alliance with us, and indeed an injury to all Christendom; as tending to promote the the Universal Empire of France, which must be attended with the Universal ruin of other Nations. A guilt not to be expressed, and 'twere strange, if any, either honest or wise Man should be involved in it. For it's such a guilt as carries with it its own Punishment; and their Wooden Shoes( as one hath  told them) will reproach their blockish heads, and their extreme folly will not fail to be its own pennance. So that we must either be true to the Interest of our Country, or suffer in its ruin.  
And therefore as we would not see the Land of our Nativity enslave to a foreign Power: As we would not have our Religion truckle to Popery, and our Liberty to Slavery. As we would not behold our Enemies possessing all that's dear to us; and above all, as we would not see the Abomination of Desolation set up in our Churches, and that Religion, which our Martyrs sealed with their dearest Blood, eclipsed, if not extinguished. I say, as we would not share in these intolerable Grievances, and longer enjoy those inestimable privileges both Spiritual and Temporal, wherewith we are now( above any other People) sufficiently blessed: We must do two things; 1. We must all in our Stations endeavour a through Reformation, and for our Countries sake, do all that in us lies, to discourage and root out that Atheism, profaneness, and Debauchery, that hath overspread its Borders. Then shall we 2ly. Be fitted for all those Services God is calling us to. This will whet and enliven our Courage, which together with the justness of our Cause, will make us bold and undaunted when we engage our Enemies This will secure us that God Himself is for us, and then who can be against us? For as 'vice and Impiety do expose a People and Nation to Misery and ruin; so virtuous and good Courses, when Men are careful to please God, when they are just, sober, chast, merciful, and diligent observers of God's Laws and their own: They may surely expect to live in a more flourishing and happy State, than a Nation where sin and all manner of Wickedness doth abound.  
True virtue and Piety will raise the Spirits, and secure the safety of Men. A good conscience( which is utterly inconsistent with a lend debauched life) makes a Man as bold as a lion, and resolute to do his duty let what will happen: Whereas the Prophet Isaiah tells us, The sinners in Sion are afraid, fearfulness hath surprised the hypocrites. 
Isa. 33. 14.  Men that are false to God, and really of no Religion or Conscience, but what serves their present ends, are at all times full of thoughts and fears, not knowing what may happen: But Men that are truly Religious and Brave, are steady and true to themselves, and scorn to flinch from what they are justly called to. And let us all in God's Name discharge our Consciences in a due performance of all those Duties, which the defence of our Religion, and the service and liberty of our Country may justly expect from us; And as the best expedient in order to it, cast away your sins, get you a clean heart and clean hands, that so the Spirit of the Lord may come mightily upon you, as he did upon the famous Worthies of Old; who being thus supported always did wonders.  
We little know how soon any, or all of us may be called in some sense of other to pass through the waters of Tribulation; and therefore let the Subject of Gods Promise be the Substance of our Prayers. That he, who did save Noah and his Family in the Ark, from perishing by the Waters, and did safely led the children of Israel through the Red-Sea, would be graciously pleased to vouchsafe us his Divine Presence, and succour us in our greatest dangers, and glorify himself in our Deliverances.  
And as for you who go down into the deep in a literal sense, remember, the way you are to pass, is through the great Waters, and therefore cannot but be dangerous, so dangerous that the Heathen could not conclude whether he should reckon those who go to Sea among the living or the dead; but God be thanked, Christians know better, and therefore recommend themselves into the Hands of God, and by Faith and Prayer engage the Divine Power as the best and safest Convoy. For he alone it is, that can rebuk the Storm and still the raging of the Sea. He who is mercifully present in all places, is powerfully present in the Waters. They that go down to the Sea in Ships, saith the Psalmist, see the Works of 
Psal. 17. 23. 34.  the Lord, and his Wonders in the deep. And therefore may his Powerful Presence still attend you, that when you leave your country and Friends, you may return again in Peace and Safety, and with the same full Content( as you have) after Miracles of Deliverances in a long Voyage kist your Native Shore. May You at last, after all your sorrows here endured, enter into your Masters Joy, which shall be the joy of all Joys.  
To the which Happy State, God of his great Mercy bring us all, for his Sons sake, to whom with the Father and Holy Spirit, be Glory, Honour and Praise, from henceforth and for ever. Amen.  
FINIS.