A SERMON PREACHED (before God, and from him) To the Honourable House of COMMONS. At a public Fast, Novemb. 27. in the year GoD Is our refVge, our strength; a help In troVbLes Very aboVnDant We find. By George Gipps' Rector of Elston in Leicester-shire, one of the ASSEMBLY of DIVINES. Published by ORDER of the said HOUSE. LONDON, Printed for Christopher Meredith at the Sign of the Crane in Pauls-Church-yard, 1645. Die Mercurij, 27. Novembr. 1644. ORdered by the Commons assembled in Parliament, That M. Salloway and M. Knightly, do from this House give Thanks to M. Pickering and M. Gipps, for the great pains they took in the Sermons they preached this day, at the entreaty of this House at S. Margaret's Westminster, it being a day of public Humiliation, and to desire them to print their Sermons. And it is ordered, That none shall presume to print their or either of their Sermons without leave under their or either of their hand writing. H. Elsing Cler. Parl. D. Com. I do appoint Christopher Meredith to print this Sermon, GEORGE GIPPS. TO THE HONOURABLE House of COMMONS Assembled in Parliament at Westminster. SEeing it is made a matter of course and order, that we speak to you in print; and that you press me to the print, which whilst I remained a Volunteere I have not hitherto been guilty of; Imprimatur, I say not, Cum Privilegio, that I am not so ambitious to challenge; nor ex mero permissu, this were more ambitious to affect: but my present scantling is, Jussu Superiorum, which I cheerfully obey, the rather because sweetened also cum gratia. For so your Order phraseth it, You are desired to print, namely by them, who may Command: which is so fare from weakening, that it strengtheneth the Command by a double tye of Obedience. Qui impetrare vo u●t cum ●…perare possunt, ij obligant dum obsecrant. I hope therefore that this Sermon may crowd through the press, as many a meaner person doth with others of greater note. God's Blessing go with it, so to imprint the truths thereof in the hearts of the Readers, that the use thereof may be read in the course of their lives. I only add in mine own behalf two things: First, I having nothing wherein to boast, but mine infirmities, both of mind and body, do confess that I shall not be able to present to your eyes in the same dress of words that I did to your ears, those self same notions; the notions were duly penned, the words not, my memory would not bear it; how ever the debt be not paid in the self same coune, which I did then tell forth unto you, yet I hope you shall have the just sum in value to your content, and my discharge, I having withal saved the burden of carrying in memory the words. Secondly, whereas to spare the wearying of you, as much as of myself, I did cut off the better part of the last point, I shall now pay down unto you the arrearages not formerly tender'a, with whatever was overseen in the former telling; I return (with joseph's brethren) with double money in this sack's mouth. I desire you to deign me this favour, in lieu whereof for the present I shall only add that I am Your most humble Servant in the Cause of God and of Christ, GEORGE GIPPS. A Sermon Preached to the Honourable House of Commons on their Monthly Fast Novem. 27. 1644. PSAL. 46. 1. God is our refuge and strength, a very present help in trouble. THis being the first verse of the Psalm, Gratiarum actiapro mira●us. losit beneficijs divinis, etc. Quam cane●at Israel, etc. Quem psalmum ecclesia nunc ca●it in laudem Dei potenter & mirabiliter ecclesiam & verbum suum to servantis contra. it is independent: neither shall I trouble you with the title of the Psalm, but only usher in my Text with Luther's descant upon the Psalm. It is (saith he) a thanksgiving to God for his wonderful benefits, in keeping his Church safe from all the Enemies thereof, those nations which circled them in on every side, who both in hostile and perfidious manner sought their utmost ruin. This therefore the jews sang to support their faith, and to raise their fainting spirits in all their extremities: 1. Hereses p●…naticorum spirituum. 2. Torque tyrannos. which also (addeth he) let us now sing to the honour of God, powerfully and miraculously preserving his word and Church. Against the errors and heresies of giddy brained spirits, 3. Impugnationem, mundi carr●s & peccati. Against the power and policy of cruel tyrants. Against the baits of sin, the world, and the flesh, Against all malice of Satan by all his engineers. 4. Et huic contra portas inserorum & infinitum odum diaboli. Luther●…. A Psalm in all these respects as well suiting our present, as both those former times and conditions. Thus therefore we close with our Text, wherein (according to my usual method) I propound these three things. 1. Explication of the sense of the words. 2. Observation of their doctrinal truths. 3. Application thereof to our own behoof. Begin we with the first, the Explication, wherein we should not at all trouble you with the diversity of readings of Expositors, Concordia d●s●…rs, Di●corddia concors. did not their harping upon several strings make up a full harmony of sense: strange it is, yet not so strange as true, that their jarring doth fill up the sweet musical sense. Briefly my tongue shall tune them, that your ears may deseant upon the words in order. 1. God, 58. words. even that God whom Paul describeth. Acts▪ 17. 24. that made the world, and all things therein: that dwelleth not in Temples made with hands. ver. 28. In whom we live and move and have our being. This for the first word. The 2. followeth, Is as we read it. Others, shall be. Others neither, nor any thing in lieu thereof, but simply, God our refuge. So is the Original. All which differing readings in one give us the full sense▪ thus. Experimentally, God is: resolvedly, God shall be: pathetically, God our refuge, an exclamation with exultation. Ravished affections utter broken sentences, with elevation of voice, transported above rules of Grammar. Experience of God's mercies passed rightly improved, beget resolution for the time to come, and from both an exultation of the heart in admiration of God's mercy. Let this suffice for the second word. The 3. followeth. Our, which some read affixed to God, thus our God; others to refuge, thus, God is our refuge. Both united give the full sense, thus, Our God is our refuge. First make we God our God by Covenant, then may we make him our refuge by claim. This for the third word. The 4. followeth. Refuge, as we read it, others Hope, others Shelter. Which three thus differ. Hope is that grace in our hearts, which putteth us upon refuge (which signifieth a flight, or flying and moving) by which flight we arrive at shelter to repose ourselves in. All which three readings joined make up the full sense, thus, A heart rightly anchored by hope in God, may safely fly unto him, and so doing, securely shelter himself in him. Suffice this for the fourth word. Ainsworth. God will be to us a hopeful shelter, and a strength, a help in distresses we shall find very great: to wit, a very great help in distresses we shall find him, or, he is found; or a help in distresses which we shall find very great. The 5. followeth (And) strength. Not only strong in the concrete, but strength itself in the abstract: that is absolute, infinite and alfufficient strength. And so it may look, either backward to shelter, or forward to help. Both are most full, thus, God is so all sufficient in strength that who fly to him for shelter, shall certainly have help from him. This for the fifth word. The 6. followeth (A) help, or helper. So is it diversely read. The former signifieth the quality, the latter the person so qualified: both in one make up our fullness or comfort. God who undertaketh, is fully gifted and qualified for what he undertaketh: not as many men bear the name of what they have no skill to perform, both in Church and State. Let this satisfy for the sixth word. The 7. followeth (In) trouble, or troubles. So are the several readings; Hieror. out of the Hebrew reads it thus. all comes up to one full sense. The former the singular number, so take it distributively, in each and any single trouble whatsoever: the latter the plural number, Deus nostra spes & fortitudo, auxilium in tribulationibus inventus es validum. And out of the Septuagints thus. so take it collectively, in all troubles doubled and multiplied how many soever. The next word will perfect these, which we pass unto. The 8. and last word (or rather words and phrase) very present, so we read it: but the original with divers translations express the verb Find, and that either thus, we shall find very present, great, abundant: yea too too present, great and abundant. And all these several readings are the least part of the variety of their expositions; Deus noster resugium & virius adiutor in tribulationibus quae im●enerunt nos nimis. Whom Augustine and generally the ancients follow, Ambrose thus glosseth on it. Be. for as much as some, to fill up the sense, do join them to (help) thus: we shall find (God) a very present, yea too too present, great and abundant help: others to troubles thus: God a help in very present, yea too too present, great and abundant troubles which we shall find. A third sort join both in one, and take all together, as the most full sense, thus, God's Saints in this life are sure to find very present, great and abundant troubles, yea too great for them to bear, but that their comfort is, that they are as sure to find God a very present, great and abundant help in all those their troubles: yea too great to be overcome by them. Some more varieties of readings there are of less moment, which I shall pass over when I shall have acquainted you with Augustins' descant: namely, ●…atimes & ad ●…atorem: ut ●…culationes abundant, ad●…at Moll●…us Deus nobis pro●… obur, aux●…. in tribulaationibus abvalè, ●… in●…entus est valdè. in as much as the verb (find) may also be read (Be found) passively: we find in the world outward troubles: but me are found of our sins, which do dog us home to our consciences, troubling them: and these are those too too great troubles: but herein also is our comfort, that we are found of God as a help in this most desperate case also: For so, Acts▪ 2. upon Peter's preaching their crucifying of the Son of God, their sin found them out, that they were pricked at the heart, and cried out, what shall we do? yet heard this word of comfort, Repent and be baptised for the remission of your sins, and ye shall receive the gift of the holy Ghost. What may not be forgiven when this is forgiven, for a patiented to kill his Physician coming to cure him: yea and so forgiven, as the blood of that Physician, which they let out, is given him to drink for his perfect cure: Thus Augustine. Non invenerum peccata ●…ua sea inventisunt in eyes: sed ●…nerunt ad●…torium: Quid ●…us agro quam 〈…〉 dimitditur, quid non ●…ttitur? ag●…ite & bap●…zemint, ●…s. Austin. Give me leave to add one thing more to complete the sense, and so put an end to the first general part propounded, the explication of the words. There being no other verb in the Original Hebrew expressed but this, ●inde: not that other, is, or shall be, nor any other in lieu thereof, what necessity is there that we supply any? but string all the words of our text upon this verb, Find (which we find in the Hebrew) and let it run through them all, making one entile rich chain thus, we shall find God our refuge, strength and very present help in trouble: thus in our English; not to repeat the descants any more. Thus of the explication. The second general followeth, Observation of the doctrinal truths: where give me leave, first to recount all those hitherto found out, and thence to cull out some choice ones. List, Own we that one only God that made all, etc. as Acts 17. Second, Rest we not, until we have made this God our God, by most sure and firm covenant. Third, So doing, we may securely anchor our hope in him. Fourth, So hoping, we may in all straits fly unto him. Fifth, So flying, he will give us shelter and harbour. Sixth, And yet no tottering shelter, but of strength alsufficient. Seventh, Yet not securing us from finding troubles very present, great and abundant, exceeding our strength to bear. Eighth, Yet with this comfort, that in all of them we are sure to find God a more present, great and abundant helper, most able and willing to help us through. Ninth, Hasten we to find out our sins by repentance, lest that we be found out by them in an accusing conscience. Tenth, Yet even therein is our comfort, that we shall upon our repentance for the most heinous sins, be found out of God in pardon and forgiveness; yea if we are of the election of grace, we shall be sought and found out of God, to bring us to repentance and salvation. Lastly, from all this jointly in one, let us so gather experiments of what is past, as to settle our resolution for that which is to come, and from both exult we with elevation both of heart and voice; We shall find God our refuge, and strength, a very present help in trouble. A Text full of comfort, were we as full of faith to improve it with best advantage to our souls. But however all these are excellent divine truths, and might plentifully be made good out of God's word: yet in as much as they are but several descants, yea and discords, upon our text, although thus struck into musical harmony; I shall rather contain myself within the plain song thereof, held forth unto you in these three following Propositions. First, A threefold Proposition. That it is the Portion of God's Church and Children to find in and through this life very present (yea too too present) great and abundant troubles, for them to wade through. Second, That it is the wisdom of God's Church and Children, to make God their hope, refuge, and shelter in all these troubles. Third, That it is the comfort of God's Church and Children, that so doing they shall find God a very present (yea too too present) great and abundant help in all these troubles. Thus we have passed from our first Branch of our Method propounded, namely the Explication of the sense of the words, unto the second branch thereof, the Observations doctrinal: which in their method we proceed to handle, with their Use and Application. Only to save multiplied labour, these three points being so in nature linked together, that very many Texts of Scripture do prove them all jointly, we will premise those Scripture proofs, and refer you thereto in the several and distinct handling of the points. Thus Psal. 18. generally throughout: particularly, ver. 4. The sorrows of death compassed me, the floods of ungodly men made me afraid, so ver. 5. there is the first point. Ver. 2. My God, my rock, my fortress, my strength, my buckler, my high tower, in whom I will trust: there is the second point. ver. 2. my deliverer. ver. 3. l will call upon the Lord, so shall I be saved from mine enemies, ver. 48. He delivereth me from mine enemies. etc. there is the third point. So Psal. 34. 19 Many are the afflictions of the Righteous (the first point) but the Lord delivereth him out of all (the third point) v. 22. None that trust in him shall be desolate (the second and third point jointly) so inweaved into all the Psalm. So frequently elsewhere: we shall occasionally overtake them in our following discourse: wherefore enter we upon our first Proposition. That it is the Portion of God's Church and Children to find in this life very (yea too too present) great and abundant troubles. The first Proposition. The ratifying of which truth shall be, first, in a brief enumeration of these troubles. Secondly, in deducing thence Conclusions. For the first; The troubles in this life are either Temporal, or Spiritual. Temporal, are either respecting temporal life itself, death, with pains, and sickness tending thereto: or respecting the Accommodations thereof, as poverty, and so want of convenient meat, drink, clothing and dwelling; also infamy, and so scorn, disgrace, contempt, slander (to choice spirits this most seizeth on the brain.) Spiritual troubles are the body of imbred concupiscence, that snake in our bosom: thence fowl temptations to actual sins, too much prevailing, sometimes to gross scandal: thence often spiritual desertions, God writing bitter things against us, and giving us up to Satan's buffet. More, and fare more accurately might we reckon them; but this will suffice to infer hence, Our following Conclusions, 2. 4. Conclusions. which are these four: First, All these evils are common to all Adam's offspring, both godly and wicked alike in this life. Eccles. 9 1. None knoweth love or hatred by all that is before them. ver. 2. All cometh alike to all, to the righteous and to the wicked. v. 3. One event is unto all. job 5. 6, 7, proves both the first & the second Conclusion: in that it is said born, not created thereto. This deluge broke in by our tall. Secondly, this common condition did not flow from our creation by God's sovereign right of dominion, but is an act of God's justice upon Adam's fall, God's punishment upon all his posterity, whereby the whole world of creatures is cursed unto them, as Gen. 3. appears the execution of that doom, Gen. 2. In the day thou eatest thereof thou shalt surely die. Thirdly, yet in the upshot thereof shall be a vast difference between the Godly and wicked, even, as vast, as there is a distance between the highest Heaven and the lowest hell. Matt. 25. 32. separate them as the goats and sheep, with a Come ye blessed, v. 34. & v. 41. Depart yecursed. v. 46. and the righteous shall go into life eternal, and the wicked into everlasting punishment. Fourthly, In the interim the one and the other do quite contrarily entertain, and improve these troubles: For first, the ungodlies great trouble is their temporal evils, so as in compare thereof they are insensible of spiritual ones, (except such as disquiet their temporal enjoyments) The godly are quite contrary herein. For secondly, whereas the ungodly would never be weary of sin, even though wearied in sin, but covet to be able to sin infinitely, and rejoice in life itself with all the accommodations thereof, only so fare as they enable them to glat themselves with their lusts, though there be (how much more if there were not) an internal hell of Conscience, and infernal hell of torments to follow: the godly (steam a sinning condition to be the most hellish condition, and perfect holiness: they esteem the top-branch of their eternal happiness. And thirdly, whereas the wicked could be contented never to see God face, and enjoy his favour in Heaven, so that they might never find his frown and feel his wrath in hell; the righteous on the contrary acknowledge God's favour better than life itself, in whose presence is fullness of joy, and at whose right hand are pleasures for evermore. Let this suffice for the Doctrinal part of this first Proposition: Use. 1 the first use whereof is, for satisfaction of that querulous query: why God will be so harsh to his own children, as the doctrine doth hold forth. The answer to which is twofold. First, that he seemeth so, in putting them into a common condition with others in the kinds of their sufferings: but truly is not so, through the vast difference, not only in the close, but in carrying them along throughout all their sufferings, All doth cowork for their spiritual and eternal good, as hath in part and will occasionally be more fully specified. A second further answer is: that this God's providence suiteth best with his most wise dispensation: thus. First, did the Godly wholly escape, and the wicked only suffer troubles, this would make such multitudes of mercenary formal Christians, that sincerity would not be discerned nor valued: whereas seeing that we must through many tribulations enter into the kingdom of heaven, it so slaveth off hypocrites, that it is a notable trial to sincerity itself. Satan thought it little to jobs commendations, job. 1. 9 that he served God whilst that God had made an hedge about him, but thought that afflictions would have staggered and shattered his faith, though that job confuteth him therein, which was a great foil to Satan. Many can swallow dry meat for the pleasantness of the sauce. Therefore God order Christian profession to have sour sauce, to see if we will embrace it merely and entirely for Christ his sake. Secondly, on the contrary; did the wicked only escape, and the godly only were troubled; this would too much daunt these, and encourage those: seeing, that though it be not so, yet the waters appear too troubled. How did johs friends charge him for an hypocrite, because God had so afflicted him? which proved so great a trial, that in the like case it did stagger David, and swollen up his adversaries, that the Church suffered, and they prospered. Yea this moved patiented Moses to be so strangely importunate with God, not to destroy Israel in the wilderness, lest the Egyptians should say, Exod. 32. 11, 12 Numb. 14. 16. God brought them forth of Egypt for mischief, to slay them in the mountains; Yea, because not able to bring them into Canaan. Therefore God's wisdom hath ordered it, that his justice shall be satisfied by all suffering alike troubles, and his grace and mercy shown, by so sanctifying troubles unto his children's good, both of Grace and of Glory. See more hereof hereafter Use 2 A second Use is Exhortation, that we shuffle not off troubles when God sendeth them, but patiently embrace, and sanctifiedly improve them: for fear that God double and triple them upon us for this our avoiding this common portion of mankind, a more special livery which Christ (even since he was clad himself therewith) hath put upon all his disciples to wear. 2. Tim. 2. 12 Had we in England thus sympathised with the Churches in Germany, and France, yea, more lately of Ireland, and Scotland, by Prayers and tears for them, with other succour and aid, according to their necessities and our abilities, together with self-reformation, most probably we might have escaped this fierce storm, that is now pouring down upon our own pates, Ezek. 9 4, 5, 6. Amos 6. 1, 3, 6, 7. Matth. 11. 17. even therefore because we did put fare off the evil day, when God summoned us to it. But alack we are so fare from sharing with our brethren's sufferings, that we will not own that general charge of all Christians at all times, to be crucified to the world, and the world unto us: to use the world as if we used it not, by sitting lose unto it, and not fashioning ourselves after it, with the like, which in the midst of prosperity we should do, and yet in our most sad present condition (when summoned to mourning and fasting) we please ourselves in the vain delights of worldlings, that never knew nor tasted better, yea, and that with pleading for, and practising of the same, and that by Ministers of Christ, who would be counted faithful. I never heard nor saw the like in all my life, until within these very few days; in so much as when I came up to London, (upon your Summons unto this present public employment) and was showed such and such Divines of note, I had much ado to believe it, and still it lieth as Led at my heart, to consider what ruffianly hair, what Cavalerian garb of , with answerable diet we are fallen upon, even in these sad times, as easy and lose herein, as rigid and strict in what is both of smaller evidence and consequence. Let me ease my heart, and discharge my Conscience in some measure herein. As the Kingdom of Heaven stands not in meats and drinks, so the heirs of this Kingdom should not stand so much for them, nor take care for worldly pomp and pleasure: for after all these things seek the Gentiles, Matt. 6. 32, 33. this is Christ's argument, namely, because they want better, as in the opposition followeth: but seek ye first the Kingdom of God: and having met with such choice game, ye will never stoop to, nor strain for so poor delights: as the Greyhound, that is well entered at the stately Deer, will never again strain hard after the silly goe-by-ground Hare. Out voluntary exemplar abstinence should evidence, not that we are not worthy of the world, but that it is not worthy of us: not that these things are too good for us, but we for them to place our affections thereon: shall we, because we refuse to have holy vestments pinned on us by Canon, confute this no way, but by all lose, new, costly attire, and fashions, Cavaleere-like, that nothing of our outside may have any colour, or show of gravity, and modesty? Certainly it was not so within these few years, when the poor fugitives posted to new England in another cut of hair and clothing. True, by their fruits you shall know them: and are not temperance and modesty some of these fruits? In so many thousand plants, which God hath created, the Herbalist is able to distinguish each one, not only by their fruits, but even by their leaves also, both for colour and cut: and sure our outward dress (with your leave) may answer thereto, if not unto fruits. Whether do the Divines of other Reformed Churches, who own no holy vestments, take this Christian Liberty (if not rather unchristian licentiousness) to themselves? How shall we wean others from that teat, which we so banker after ourselves? A Law from great Persons that poor men kill not Dear and Partridge, whilst themselves do it so eagerly, breeds the higher esteem thereof, and a more longing desire to do the like, and yet there are in our like case, who, having no colourable plea for it, fear no colours to do it. But I take up, and crave pardon, that I have so eagerly followed the game, whilst in view, O that it may prove the hunting it to death, and then I shall think it labour well spent. I add as briefly a third Use, Use 3 namely Exhortation, that we make and keep Covenant with God to be our God: and break not with him, so will not he break with us: By Faith, Fear, Love, and universal Obedience to his whole revealed will, the only effectual means to take us off from the world, and so to improve aright the former Use, Deut. 4. 29, 30, 31. which I commend to your reading, and so I pass unto the second Proposition, The second Proposition. namely, That it is the wisdom of God's Church and Children, to make God their hope, refuge, and shelter in all these their troubles. The proof of Scripture I gave you in the general of all the three Doctrines; we shall now add the demonstrative grounds of reason, which are summarily these twain. First, because in God is full, certain, and sufficient help in all troubles. Secondly, because out of God in no Creature, no not in all the Creatures, is there full, certain, and sufficient help. If these two be as strongly confirmed, as they are easily affirmed, I am sure you cannot question the validity of their proof: For as much as instinct of nature teacheth every creature to fly thither for shelter, where it hopeth for help, and secure; Psal. 104. 18. Prov. 30. 26. as both David and Solomon tell us, that the Coneys fly unto the holes of the rocks, as the Goats to the steep craggy tops thereof. Our only work therefore is, to make good these 2. reasons. The former one being the affirmative, and the express third Doct. we shall meet with it seasonably there. In the mean time clear we here the latter negative one, that out of God, in no one, no not in all the creatures in one, is full, certain, and sufficient help: and that by these three Reasons. First, Reas. 1 because all creatures are but instrumental subservient helps under God, in and for God, how, and how fare he pleaseth: who stoppeth, turneth, routeth, and overturneth them all at his pleasure: therefore in them, out of him, is no safe repose for help; Lions, fire, water, winds, seas; yea, devils, and all the hosts of Creatures are wholly at his beck, who biddeth one go, and he goeth; another stay, and he stayeth, as the Centurion said to Christ, desiring him thereupon to say the word only, and his servant should be whole. We have plenty of Scriptures to show this in particulars, and shall hereafter mention some of them. The second reason is, because these instrumental helps (such as they be) are likewise but partial and particular helps, Reas. 2 some in one kind, some in another, none in all, no not all joined in one sufficient help in all troubles, though God bless them with the utmost improvement of that natural faculty, whereby he hath enabled them to act and work. In the first Creation, as well as in Noabs' flood, the waters covered the surface of the whole earth, & should perpetually do so, bu●… God's 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. be dispensed therewith for the good of man. Fire heateth and drieth, but withal it burneth and consumeth, but that water moisteneth and cooleth: water moisteneth and cooleth, but withal it sinketh and drowneth, did not earth support; earth supporting we should be soon smothered without air to breathe in: and it with all would make up but a vast dungeon, did not the heavens enlighten, by which, with their other influence, they make all the elements fruitful and serviceable for the use of man. Hence had the Heathen so many gods, as they had several helpers, for that they knew not that they were one Gods arbitrary instruments to do his pleasure, which Gods revealed will hath cleared unto us. Obj. But here may be objected: I but God thus blessing each creature to act his part, they all jointly can afford sufficient help in all our wants and necessities? Answer. As he that tryeth to pluck up a tree, if it settle after that shaking, it taketh faster root, so will this second reason be much firmer upon answer to this objection, that hath seemed to loosen it: which I shall render threefold. First, Answ. 1 grant we what is supposed in the objection, yet were it more wise, safe, generous, and comfortable, to go at once immediately to God, then severally and scatteringly to the creatures for help; it is both the shorter cut, and the securer way: especially being so graciously invited Psal. ●…ulcius ex ipso sonte, etc. 50. 15. Call upon me in the day of trouble, I will deliver thee, and thou shalt hereby glorify me. Who will scrape to a keeper for a piece of Venison, who may have free access to the master of the game to ask and have? A second answer is, Answ. 2 But so it is not, we recall what was granted. For God reserveth to himself his Royal Power Paramount to underwrite his Fiat in all the workings of all his creatures, without which all is null and void (ipso facto) they will not, they dare not, they cannot do it. God presently withdraws his blessing from the creature, when man neglecteth him, and resteth on it. And the ground of equity herein is full of comfort: namely God doth all this in much grace and mercy unto man, that man in a constant free kind of familiarity may have recourse unto himself, who without these occasions and invitations, would serve God as many graceless children have served their parents, when they have put the staff wholly out of their own hands so that the child hath no farther hope to get any more from them, they slight them, and neglect all observance of them. As it was with the Prodigal son in the Gospel, who having received his portion from his Father, went into a fare country, and returned not until he wanted bread to satisfy hunger; whereas on the contrary, necessity enforceth us, as the case now standeth, to have daily recourse to God, and so use bringeth onward to delight therein. Hence our Saviour most wisely teacheth us to pray, Give us this day our daily bread, to enforce upon us a daily duty, to crave from hand to mouth, if not rather from mouth (in prayer) to hand; and this is the true ground and reason of the duty of prayer, and praising of God; not to inform him of our wants, who knoweth them better than ourselves; nor to quicken him to supply our wants, who is more ready to give, than we to ask, and preventeth us with requisites uncraved; lest of all that he hath any need of, or advantage by our service, to whom the whole creation can add nothing, neither doth he want any thing; nor any the like reasons; but merely and purely in mercy and grace he will have us see our wants, know where is the springhead for supply, 1. Tim. 3. 4, 5. and to have recourse thereto, to beget in us his Saints and servants a delight to converse with him, as he dealt with Adam in Paradise, to establish us in our new creation. The more is their sin who neglect so great grace offered unto them. Take the third and last answer to the objection, Answ. 3 namely again that it is not so; because (besides what is said) God reserveth some choicest blessings for himself immediately to bestow upon his children without the help of any creature, and beyond the course of nature; namely election, redemption, justification, sanctification and glorification, with all spiritual gifts; wherein if we shall run to any creature (though but as means) for aid, even glorified Saint or Angel, or to our own merits (ipso facto) we make all void, and do out ourselves of God's grace, Psal. 73. 24, 25, 26. Whom have I in Heaven but thee, and none in earth that I desire besides thee— Thou art my portion; which truth doth utterly rout the Papists in their doctrine of merit; of invocation of Saint or Angel whatsoever. And if any shall here farther object, that God useth his ministry and ordinances as means in this behalf. To this we answer: First not colourably so in matter of Election and glorification: no nor of Redemption, wherein Christ alone is interested, God blessed for ever. Secondly, I say in the rest, these means are not natural within the compass of the creation, but supernatural, immediately from God, from heaven sent for those ends, as are those ends themselves. Thirdly, such as they are these means do wholly work supernaturally and arbitrarily, not naturally and necessarily; only when, where, how, and how free God pleaseth: yea and when so, it is not in virtue of any infused inherent quality in them: but immediately from God, by the concurrence of his grace, in our use of his means prescribed, in obedience of faith unto him. Fire burneth, and water wetteth by virtue of inherent qualities from God, therefore they do so burn and wet all alike, who are at alike distance and alike disposed; but the Ministry converteth one when not 99 at one time, when not at twenty other times, by one man's ministry, when not by others, without any difference, yea often with disadvantage on the creatures part, only by the gracious pleasure of our good God, as is aforesaid, 1 Cor. 2. 3. I was with you in weakness and much fear, 〈…〉 Chapters. Cathedra●…. ver. 4. And my preaching was not with enticing words of man's wisdom, but in demonstration of the spirit and power (namely of the same spirit, perfected in my weakness) ver. 5. That your faith should not stand in the wisdom of men, but in the power of God. Chap. 1. 23. We preach alike to all, but ver. 26. Ye see your calling, that not many wise, mighty, noble, ver. 27. but the foolish and weak things of the world to confound the wise and mighty, ver. 31. that he that glorieth should glory (ver. 29. only) in the Lord, Rom. 9 15. I will have mercy on whom I will have mercy, ver. 16. It is not in him that willeth, nor in him that runneth, but in God that showeth mercy, ver. 18. yea and whom he will he hardeneth. Act. 16. 13. We spoke to the women resorting thither, ver. 16. And a certain woman (named and described there, as one of a hundred and worth a hundred uncertain ones) heard us (indeed, but) her heart the Lord opened, etc. Finally, form o'er evidence hereof, God often infuseth grace without any means, as in those sanctified in and from the womb. john Baptist and the rest; yea above and contrary to means, as in the thief converted on the cross, who might have argued probably with others, He that saveth not himself, how shall he save me? Act. 〈…〉 etc. See v. 15, 16. And in persecuting Saul, who in heat of pursuit of the Saints was himself made a chief one, a choice one; yea God hath wrought many miracles, even in natural and civil affairs of men above and contrary to natural principles, to convince his sovereignty, that we may go to and rest wholly on him, and not on the creature. So much (I hope not too much) to settle the second reason against objections. Reason 3 The third and last reason of the clearing of the doctrine followeth: namely (as the creature is only God's instrument, the first reason: and but a partial and particular help, the second reason) so at the best as a creature, it is full of vanity, emptiness and deceit, and will fail us most, when we most rely upon it, and therefore the Scripture frequently phraseth, that it is a lie, and feedeth with lies those who fly unto it, Isa. 28. 15. We have made lies our refuge, and have hid ourselves under falsehood, ver. 17. The hail shall sweep away the refuge of lies, Jer. 16. 19 O Lord my strength, my for tress, my refuge in the day of affliction,— surely our Fathers have inherited lies, The Anti●hesie is between God and all things 〈◊〉. vanity and things wherein there is no profit. Briefly demonstrate we this thus. Either the creature is a mere natural agent, without free choice; and this proveth a lie to us not by any venom of malice in it, but by Gods blasting and cursing it to us, for our trusting to it. Thus he maketh the earth as iron, and heaven as brass unto us, etc. Or secondly, if the creature be a voluntary agent (as are men and angels) than it often proveth a lie to us in rancour of malice and perfidiousness, as do wicked men and devils: the devil generally at last payeth home in their own coin to witches, his most faithful servants, that shame in the world which he oweth them. And witches themselves usually bewitch them or theirs at last, through some check they take who did most fear and humour them, having no power over them who most neglect and defy them. Or thirdly, if good men, they prove a lie to us through weakness, undertaking above their strength, through, heedlessness, forgetfulness, or other weaknesses, frustrating their good intentions, being first themselves deceived, This particular I forgot in my Sermon, so evidencing man's weakness through my forgetfulness. and so deceiving others. And this (beloved) is the most candid interpretation that we can put upon very many of our present State affairs: we hope their failings are from humane frailty, not from devilish malice and treachery; yet with all I say: our charity herein will help us, not them who offend of malicious wickedness. God will find them out and call them to account, and as he mocketh not, so will he not be mocked. The Lord give us all an awful dread of him in what he betrusteth us withal in this particular. Lastly, even good Angels prove a lie unto us, not by any malice or weakness in them, but by our casting and forcing our hopes on them, promising ourselves more from them than they do, dare or can promise to, or undertake for us. Though indeed properly in this case (as in most of the others) we rather prove a lie unto ourselves, forcing our slight to the creatures, which they would not have us to do. And herein are the Papists again miserably foiled in their adoration and invocation of Saints and Angels glorified, Revel. 19 10. & Chap. 22. 9 which they do detest; witness that of john, who falling at the Angel's feet to worship him, he said, See thou do it not, I am thy fellow-servant, worship God. And the Scripture abundantly chargeth us, that we do not, and for that we do trust to our own wits, wisdom, wills, wealth, strength, favour of Princes, multitude of people or whatever creature; even our inherent holiness, for that this also is a creature, not only when with the Papists placed in superstitious will-worship, but when in the truly holy works of the moral law, most religiously in faith performed. Thus have you the demonstration of our second doctrine; the whole creature is vanity and a lie to trust in: Therefore it is the Saints wisdom to fly unto and rely upon God only in all their troubles. Improve we it by Use. As first Reproof of all bare negative not trusting in God, Use 1 though we should not fix our trust elsewhere, yet even this alone questioneth (or rather denieth) Gods all wise, just, good and powerful providence, which if we did truly believe, we would certainly trust in him. What greater disparagement to men in place, then to distrust, or not to trust them (I now speak of a civil trust due to men in and for God, raised up by God, as means under him, which is lawful, if it do not out, nor overtop, but is sub-servient unto our trust in God) though they may fail in ability, in fidelity, through infirmity, death may frustrate all, yet what a sour upbraiding will these belch forth, as stomacking the matter: what will you not trust me? How can we answer God, or how dare we ever come to him again having once thus ill used him? Psal. 25. 2. I trust in God, let me not be ashamed; the only way not to be ashamed ever to look God again in the face; and that God shame thee not in giving thee into the hands of thy enemies, as there followeth: See more ver. 20. And yet the common bane of these times is, that we will trust God no farther than we see him. What do we call that man concerning whom we so express ourselves? Yet so we deal with our God. Hence it is, that men turn from side to side, and alter counsels, votes, company, and what not upon each disaster in battle, or upon other secondary causes failing, we quite forsake our colours, namely all the Protestations and Covenants, which we colourably took up. But than secondly, Use 2 much more are those to be reproved, who even when, and wherein they will not trust God, they will any thing else without or above him. Wherein happily you will ask; but doth any one so? To whom I answer; that it is so hard a task to flesh and blood, that there is hardly any man that doth not so, more or less. Which is usually done two ways▪ 1. As we are so swayed by sense that we are all for the present, counting one bird in the hand more worth than two in the bush, though it be that bush of Moses, which burned, and was not consumed, Exod. 3. 2, 3. Deut. 33. 16. and all through the good will of him that dwelled in that bush, which turned afterward to a form of prayer; that is, though we have God's assurance that for all our thorny perplexities wherein we are involved, and stick for the present, as did that Ram which Abraham offered up, God's wise and gracious providence will at length entricate us out of them, and set us at liberty, they shall not consume us, yet we faint, and call out, Oh that we might once see and find it. In this regard even such as like well enough of reformation both in Church and State, and were pretty well persuaded, Modo quolibet, modo rem. that God was about that work, yet finding the many great difficulties and remoraes which clog the business, are now content to take up with any reasonable (rather unreasonable) accommodations for peace, even with impatience to hear of the contrary, merely because they dare not trust God with a thorough reformation, and the perfecting his work so happily begun, and miraculously thus fare carried onward in despite of all difficulties, and the powers of hell banding themselves against it. A second way of distrust of God and trusting to the creature, Tantum ●upponimus 〈◊〉 nihil pon●mus de ●eo. is, that we suppose all, but express nothing of our repose in God, which weareth and wearieth out our memory, esteem and honour of God; and on the contrary we think, talk, yea and dote wholly of the worth of our Counsellors and strength of forces, and the like, Jam. 4. 13. Ye that say we will do thus and thus, ver. 15. for that ye ought to say, if the Lord will. I, we suppose that. I but you must rather say that then the other: that is, have God actually in your thoughts and tongues, to settle your faith and trust in him, ver. 16. But now ye rejoice in your boastings: all such rejoicing is not good: not good? Speak out, it is stark nought, its flat atheism, and plain idolising the creature; therefore God will remove from us these our idols, if he intent good unto us, as he hath some of our prime Counsellors and Commanders, and often infatuated and dissipated the endeavours of the survivers, to teach us to trust in him the living Lord, who never faileth those that trust in him. A third and last Use is Exhortation, Use 3 therefore to hope in and fly wholly to God in all our troubles. Take along here that Text to enforce it, Lam. 3. 24. The Lord is my portion, saith my soul, therefore will I hope in him, ver. 25. The Lord is good to them that wait for him, that seek him, ver. 26. It is good that we should hope and quietly wait for the salvation of the Lord. I shall drive on this exhortation by propounding four Rules, which may serve both as means directing us so to do, and as marks of trial whither we so do, Rule 1 both directive and detective. 1. Get a right knowledge and esteem of God in all his attributes of power, wisdom, truth, goodness, mercy and providence, first out of his word, then from thy experimental observation, and if thou hast not yet attaired this latter, trust him on his bare word, which so honoureth God that he will make is good to thee sooner or later in thine experience. Ps. 9 10. They that know thy name (that is these thy attributes) will put their trust in thee, for thou Lord hast not forsaken them that seek thee. 2. Hence learn to trust God freely and fully, nothing without, nothing above, nothing but him, without any distrust of him, Ps. 44. 6, 7, 8. notable to our purpose. or seeking to any other, Prov. 3. 5. Trust to the Lord with all thy heart, and lean not to thine own understanding. 3. Trust in God constantly, at all times, in all difficulties and improbabilities, in thy greatest extremities, in thy greatest securities: in all conditions, be thy estate never so good, that thou hast all that, which worldings trust in, yet not then therein, but in God: or be it never so bad, that thou hast nothing, which worldings stay themselves upon, yet even then in him securely. Happy is he that hath a most even spun hope in all passges and occurrences whatsoever. Scaliger tells us, that the least thread, that is spun, if it were spun with an absolute perfect evenness, it would hold up hanged in it the weight of castles, yea of mountains, and he giveth a very subtle reason for it, for if it broke in one place rather than the rest, than it argues that place weaker than the rest, and to break in one instant throughout every parcel thereof, were plainly to annihilate it, therefore it would not break at all: however this be one of his subtleties, I am sure that a complete even-spun hope, and trust in God would bear us up against the most mountainous troubles that can befall us, whereas for want hereof we build castles in the air, by creating new troubles to ourselves in our distracting fears and jealousies. Ps. 62. 5, 6, 7, 8. a remarkable text. 4. Trust in God perpetually, unto and in death itself; this is proper to the believer, who hath hope in death, when as all the worldlings hopes do perish. This made the blood of the Martyrs such seed to the Church, Sanguis martyrum semen ecclesiae. that whilst that they, who obeyed not the word, were won without the word, whilst they beheld the Martyr's resolution, coupled with fear of God, and so devoid of fear of death, this convinced them of a more glorious estate after death, and did dispose them to instruction, and so occasioned their saving conversion, in the interim they rest in perfect bliss, free from sin and sorrow, expecting a glorious resurrection, and in this regard also likened in Scripture to seed, 1 Cor. 15. Isa. 26. 4. Trust in the Lord Jehovah for ever, for in him is everlasting strength, Job 13. 15. Though he kill me yet will I trust in him. Let this suffice for the second Proposition; Proposition 3 and so pass we unto the third and last: The Doctrine is, That it is the comfort of God's Church and children (so trusting in him) that they shall find God a very (yea too too) present strong and abundant help in all their troubles whatsoever. The proof and improvement whereof hath in part been made good in the second point, in recompense whereof this third will do as much for the second point, this being the prime demonstrative argument for it, as we then showed, so nigh of kin are these two. The clearing of this point by Scripture proof is (as the former) referred to those general premised texts. For farther clearing hereof I shall first gather up the gradual arguments in our text thus. 1. God is our hope, refuge and shelter, that is, our hope makes us sly to him for shelter. I so do many, and find small comfort, miserable comforters, as job found his three friends, weak props. As some in a storm hasten to a tree, which so pelteth them with droppings, that they leave it and rather expose themselves to the weather. Therefore secondly, our text addeth, And strength; that is, alsufficient to protect them, who make him their shelter. I so are many men more able, then willing to help, as Dives was to relieve Lazarus? 3. Therefore our Text addeth, a help we shall find him ready and willing. I happily in some few small troubles without much cost or trouble? Lastly, therefore our Text saith, in very great and abundant troubles, though we find them too too great and abundant, yet will he bear us through, and out of them all. So that nothing is desirable in this point, in which our Text holdeth not forth comfort. It were easy from Scripture to show you experiments in all particulars, which your own observation may supply, both in temporal and spiritual troubles, as our first point branched them forth: but I choose rather to remove a cavil, which maketh battery against this truth, the removal whereof will much settle the same. Thus, Obj. Experience telleth us (whatever you say) that the godly aer overborne with troubles, and sink and perish under them. I shall give you a seven fold answer hereto. Answ. 1. Know that this third doth not enterfeer with the first Proposition, That the troubles that befall in this life are common to godly and wicked men, and that the godly may die under the pressures thereof, death being the period and closure of this life, Mat. 10. 17. Christ forewarneth, thereby to forearm us herein. And then again know that the first doth not trip up the heels of this third Proposition, but that nevertheless God is our help in and out of them all. Answ. 2 A second answer is, that to uphold the harmony of these two truths, and to contain each of them within its bounds, we must give a double distinction: the former between temporal troubles respecting our natural life; and spiritual troubles respecting our supernatural life: the latter distinction is between the matter, and the manner of both these kind of troubles. The matter is the kind of troubles which we suffer; as sickness, hunger, thirst, nakedness, death, Satan's tentations, etc. the manner is God's respect unto man troubled, and man's respect back again to God, both for ground and end why, and degrees how fare God orders that they be so troubled. According to which distinctions we settle the point in a four fold conclusion. First, Conclus. 1 that however temporal troubles are for matter alike both to Godly and wicked, yet for manner they are sanctified to the Godly, and not to the wicked. The Godly own God the Author thereof: justify God's Providence therein, arm themselves to bear them as a Father's chastisements; wean themselves from the love of this world, that is full of them; hate, and mortify sin as the cause of them; labour for holiness, as that which destroyeth sin, and fitteth them for dissolution, and for a better life, with longing desire they wait and look for the same; And all this makes them more and more to hope in, and fly to God for help, and from hence they learn with David to say, Psal. 119. 67. Before I was afflicted, I went astray: but now have I kept thy Word. ver. 75. Thy judgements are right: thou of very faithfulness hast caused me to be troubled. In all which temporal troubles the delivery is conditional, not absolute, namely, when, how, and how fare God's wisdom seethe best for his glory, and his children's good. A second Conclusion is, that the spiritual trouble of sin however it seem alike in godly and wicked for matter, yet for manner it differeth very much. The Godly sin of infirmity, not of presumption, their sins are sudden surprisals and encroachments, not contrived before: bewailed, not boasted in afterward: yea, and with conflict in the acting them; they are captived to them, not willingly serving them; they be not reigning sins in them, and therefore not unto death. In all which it is generally quite contrary with the wicked, and that because these are all flesh, and so sin findeth no opposition in them: those consist of flesh, and Spirit, Gal. 5. 17. which (as contraries) are in continual combat. Hence the Godly cannot totally, or finally sink under sin, because the Spirit cannot be subdued to, and conquered by the flesh, 1 Joh. 4. 4. Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. A third Conclusion is, that for distress of Conscience leading to despair, however God suffer his children to be shrewdly buffeted by Satan for trial and chastisement, yet in as much as despair is a grievous sin, it cannot totally or finally prevail over them, but they shall recover, and God's grace shall be sufficient for them. The fourth and last Conclusion is, that however it be with the Godly in this life, yet the end crowneth all, as Paul speaketh 2 Tim. 4. 7. I have fought a good sight— ver. 8. henceforth is laid up for me a crown of righteousness,— and not to me only, but to those also that love his appearing, which causeth that his triumphant challenge Rom. 8. 33, 34, 35. In all which the wickeds condition is quite contrary: they sink without help everlastingly under all these troubles. But here may some object, Object. as John 11. 37. Can not he that opened the eyes of the blind, have caused that this man should not have died? So could not God without more ado have prevented man's fall into sin and misery, and so Christ's death? or at least by his death have perfectly freed his children from all sin and misery, the two troublers of his Israel? I should have cut short this curious question with Paul's answer. Answer. O man, who art thou that disputest with God? but that a fuller satisfactory answer will afford choice heavenly notions: Therefore, I say, doubtless his power could, if his wisdom had seen it meet so to have ordered it: which however we cannot fathom to its bottom; Conclus. 5 yet five fathoms deep we may dive. First, God is of absolute infinite Perfection from all eternity, needing no creation, nor creature to add any thing to him. Secondly, therefore the whole creation was merely arbitrary, yet with some end suitable to his excellency, and worthy his undertake. For so every wise man will have a valuable end in his actions, much more will God's infinite wisdom so order it. Thirdly, therefore this God's end can be no other, but the manifestation of his glory in all his communicative Attributes of Power, Wisdom, Providence, and the rest; and that to the highest Perfection that the most noble Creatures, Men, and Angels can reach; whereby to honour, and praise him in all his excellencies: because any thing in the creature is too base to be the ultimate and highest end of the Creator's actions: and to add any thing to himself is impossible. Therefore it being nothing within God, nor within the creature, it remaineth only to be this relative respect between them, in God's manifestation of his glory, and the creatures magnifying him therein. Fourthly, yet this God's manifestation of his glory must not be in so easy and obvious a way, that the shallow capacity of the choicest creatures may trace him, much less outrun and waylay him, saying, This way he must needs come, but in such hidden paths, as are past any, yea, all the creatures finding out, until he be pleased to manifest them. Because easiness and commonness strippeth things of admiration, exposing them to neglect, and contempt. Fifthly, therefore God, to confound the wisdom of the wise, propoundeth such contrary, and unlikely means to produce his ends, that by how much the more we think the work impossible before hand, by so much the more admirable we may esteem it afterward: by how much the more we slighted it before, by so much the more we might adore it afterward. In these five Conclusions stands a general rational account of God's actions. In particular all his works of wonder, and miracles we do own to speak so much unto us; as his leading Israel 40 years through the wilderness, Exod. 12. 37, 38. Psal. 78. 12. etc. and Christ his miraculous feeding so many with so few loaves. Joh. 6 5. Matth. 15. 32. And are not Gods ordinary works of nature as admirable? From one of which a Heathen Philosopher concluded, without the light of Scripture, that doubtless there is one God, whose universal all powerful providence ordereth all things. To this effect he reasoned concerning the conception of a child in the womb: who distributeth that little mass of seed into flesh, skin and bone, rather than all into flesh only? or being thus changed, who caused it to branch forth into head and members, wiith all their distinctions, rather than to congeal into a lump of bone enwrapped in flesh, and covered over with skin? or yet why two arms, and legs, and but one body? who branched forth the hands into five fingers with all their useful joints? who distributed the entrails, and gave life to all, with the faculty of concoction, and growth, all in a due porportion, with a multitude of such like observations? All which are so fare from the parent's power to dispose of, that they are often wholly ignorant thereof, until at hand to bring forth, however, they cannot choose to have male or female; proper, fair, witty children, or other; the like of Eggs turned into Chickens, Acorns into Oaks: with such a certain rule, that doubtless they are from one overruling power of God. David sweetly meditateth this thing of his own conception, Psal. 139. 13. to the 16. yet these, and the like, because they fall out in an ordinary course of nature, foreseen in their causes and means, are not admired, yea, little considered, as is each least miracle: so true is it, that Familiarity breedeth contempt: whereas it is as rare a work of God to turn water into wine by the ordinary course of nature, were it truly considered, as by Christ his miracle: Oh, it's the nature of the Vine to do it! I but who gave it this nature and virtue? Oh, but it's common and ordinary: so much the more admirable providence, that for so long continuance never fainteth, nor faileth in his work: what is carried with constancy and certainty is most with wisdom and with power. I might be large herein, but I contract, and reduce all to the satisfying our present objection. It's true: God could, if he would, have prevented man's fall, Christ's death, his children's sin and suffering: but then, 1. We had not seen the weakness of the choicest creatures, men, and Angels, when not supported by God. 2. Nor God's rich love in Christ given a ransom for us; nor God's severe indignation against sin, and sinners, with the highest pitch of God's exact justice against reprobates, and of his unfathomed free grace towards his elect ones, and of his unblemished holiness, that spareth not sin, but must have it punished, though in his children, by way of chastisement, and in his Son by way of satisfaction; nor the power of the grace of God in his Saints, that is stronger than death, and so exerciseth them in all the toss and turn of this life, that all things cowork in the close with best advantage for God's glory, and their eternal Salvation; that with admiration looking into these paths of God, we may say with Paul, Rom 11. 33. O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out? ver. 34. 35. For who hath known the mind of the Lord, etc. ver. 36. For of him, and through him, and to him are all things: to him be glory for ever. Amen. This is the end of all, God's glory, that man cannot trace his paths. He bringeth good out of evil, which could not be, had he not first permitted evil to be. These are Paul's miraculous Riddles and Paradoxes, 2 Cor. 6. 4. to the 10. v. with which the Spirit of God by faith acquainteth his children, which the natural man discerneth not, neither can he. Nothing so confoundeth Satan with all his Assassinates, foiling him at his own weapon, letting him have his most malicious will, and thereby accomplishing his own most holy will. As that joseph's brethren should sell him into Egypt, that they might not worship him, whom thus they came to worship; That Samson should be bound by the Philistines, to deprive him of his strength, thereby to exercise and evidence his strength to their ruin; That David should kill Goliath with his sling, and smooth stones out of the brook, and so cut of Goliahs' head with his own sword. All several types of Satan bringing Christ to death, so working man's salvation, and his own kingdoms desolation, the things Satan so feared, and hereby thought to prevent, Psal. 76. 10. Surely the wrath of man (and devils) shall praise thee, and the remainder of wrath shalt thou refrain, that is, when God hath let as much malice run forth, as will make most for his glory, God will turn the cock, and dam up the residue, when at the fiercest; then is his fit time: and that is as ver. 9 When God ariseth to judgement, to save all the meek of the earth. Let this suffice for clearing of this last doctrine. The first Use whereof is Instruction of the several ways that God hath for delivery of the godly from all their troubles: Use 1 whereof he hath given us evidence (besides his reserves, even his own ways, in his own wise providence, to his own glory, beyond man's tracing, according to what we last delivered in this Doctrine) as followeth. 1. God often smiteth the hearts of the enemies of his Church and children with sudden fears and jealousies of dangers to themselves, when no cause is thereof that is real: so that they fly when none pursueth them. As did the hosts of the Assyrians, 2 King 7. 6, 7. whom the Lord caused to hear a noise of chariots and horses, and of a great host, and so were utterly routed. Yea Stories mention the like in ordinary, through mistake of trees and Sunshine upon waters, and cattles for armies; of rattling winds, yea dreams striking horror and amazement, as a notable example of the Midianites dream with the following stratagem, judg. 7. 13. doth evidence. 2. God often smiteth the enemy's hearts with relenting pity, and maketh them prove friends to his Church and children. So he over wrought judah and Reuben towards joseph. Gen. 37. 19 to spare his life. So Ahashuerosh towards Hester, and the whole Nation of the jews to reverse the sentence gone forth for their destruction, Esth. 7. So Nebuchadnezars heart was set before hand to free Daniel (in his measure) as well as after to joy in it, and in the interim to be troubled for him, Dan. 6. These twain are Gods preventing ways of help. 3. God often suffereth his Churches and children's enemies to ride on prosperously in their projects, yet so, as in the upshot to confound them, and to turn their designs to his own glory, the welfare of his Church and children, and their own shame and confusion; as in the instances of josephs' brethren, who sold him into Egypt, the Philistines binding Samson, and the betraying Christ unto death. Also in Saul his giving Michal to David to wife to be a snare unto him in the dowry of a hundred Philistines foreskins, that so David might fall under their hands, which was his rise to greater honour, 1 Sam. 18. 22, etc. The like in the accusers of the three children, Dan. 3. and of Daniel himself, chap. 6. both which tended to the rise of them and ruin of their adversaries. 4. God often letteth the principals alone, and only dealeth with the instruments of their cruelty, disabling them for service against his Church and children, as the fiery fornance and the Lions in the two forenamed examples. So the chariot wheels of Pharaoh's host fell off in pursuit of Israel through the red Sea, Exod. 14. 25. So the band of soldiers, that came to attach Jesus, as soon as he said, I am he, went backward and fell to the ground, joh. 18. 5, 6. And Ecclesiastical Story telleth us, that john being put into a Cauldron of boiling lead, came forth without any hurt. 5. God often suffereth the devil and all his instruments to do their worst, and then he doth his best; setting himself in battalia, his host against theirs, under whose command are all creatures, like so many regiments: Some so potent, that one Angel in one night slaieth 185000 enemies of his Church, 2 King. 19 35. The stars in their courses fought against Sisera, Judg. 5. 20. the Sun and Moon stand still to give light to his people to be avenged of their enemies, Iosh. 10. 12, 13. Yea the river Kishon swept them away, judg. 5. 21. Yea God hath hosts of louse, flies, fleas, frogs, hail, murten, and what not, to punish kings for their sakes. 6. God often suffereth the wicked to prevail even unto martyrdom against his Church and Saints: but it is to free them from evils to come; to give them a more honourable crown of glory; and to raise up seed to his Church out of their blood, as hath formerly been touched. Now (beloved) all these things are written for our instruction: for how ever we expect not the like miraculous deliverances, as most of these were; yet we through patience and comfort of the Scriptures must have this hope, that the Lord will find out a fit way for us also to escape, and will give a good issue with the temptation, when, how, and how fare his wise providence seethe best for his own glory and his children's good, however delivering them from eternal death and giving to them life everlasting. I need not recount unto you our own experiences of our Church of England's wonderful deliverances: that from the Spanish invasion of eighty eight, and that of the hellish powder-plot, with those in these our late and present calamities, which we may name Gad, for lo a troop cometh; many deliverances already brought forth, and many more we trust are yet in the womb. God's children are men of observation, and thereout suck they no small advantage to their souls; which shall usher in a second Use of Exhortation, Use 2 that, we observe diligently God's gracious deal in this behalf, both to his Church, and to thyself in particular, to learn thence to praise God, to pray to him, and to trust in him. Herein (if in any thing) was David a man after Gods own heart, who inditeth Songs of God's providence in all his wondrous works of grace to his Church; both historically from the beginning of the world down to his own times; and prophetically from his own time unto the world's end, yea and the former historical ones with so prophetical a spirit, that they serve most aptly for future use unto all posterity: and therefore his book of Psalms remaineth the only Church music unto the world's end unto the Church of Christ. A third Use is farther Exhortation, Use 3 that we be most deeply and chief troubled for our sins, the only true trouble-house of the Israel of God, until we get pardon thereof in Christ his merits, and victory over them by the power of God's Spirit. This will alleviate all other troubles to thee, as being fleabites hereunto; they all will be easily overcome in joy of this once rightly and throughly vanquished: and our quietness of Conscience issuing hence will be rightly bottomed upon tenderness of Conscience bringing joy in the Holy Ghost, and not on that false bottom of natural security, and senselessness in sin, growing up in impudency of sin, until at length it quite flag into final despair; such a seared Conscience breaks forth at last into restless wounds, and outcries of an accusing conscience. Get God home to thee within thy Conscience, then needeth thy hope for shelter never stir out of thee, but in all troubles whatsoever have this for thy retiring biding place; If thither thou darest not, whither wilt thou fly? how comfortless is that man's condition, who having no safety abroad, dareth not retire, having no quiet at home through a brawling wife, both at bed and board restless? yea, worse is the trouble that sin procureth, disquieting the Conscience: Such one's are like to the Citizens of Ai, pursued, and thinking to return to their City, it was all on fire, and so they fell all by the sword. Josh. 8. not much unlike was the condition of the Benjamites, Judg. 20. 40 etc. yet worse, even as ill as may be, is the present condition, because we carry this house, the retiring place of Conscience about with us, wherever we go, and cannot leave it behind us; and therefore take we heed how we disquiet it with our sins: Faber deasciat lignain superficie putrida, si awtem sana invenerit intue in aedificium provehit, non valdae de superficie putrida & laeso solicitus: Quid proderit exterius sanum putrefacta medulla conscientiae? To which purpose let us be sure to find out and surprise our sins before they find and surprise us, if we discover our sins first, we may kill them; if they find us out first, they will greatly hazard our ruin, if God show us not the greater mercy. Let our sins therefore be our greatest trouble. Take Augustine's expression. The Carpenter heweth timber, which is rotten on the outside, but if he findeth it sound within, he squareth it, fitting it for building, regardless of the outward unsound chips, if they be burnt in the fire; it will nothing avail us to have sound bodies, and hollow hearts with corrupted consciences; these be the troubles which seize on us, that we sink under them: Get a good heart and sound conscience, and in whatever troubles, Istae sunt tribulationes quae invenerunt nos nimis. Si sanum sit intus, ubicunque alibi passus sit, ill●c confugiet, & ibi invenerit Deum, etc. thither thou mayest (with Hezekiah) retire, and appeal to God with comfort, who will there meet thee, speaking peace, however troubles do dog, and pursue thee from place to place: otherwise they will drive thee out of thyself, and make thee thine own accuser and tormentor, haunting thyself with perpetual vexation in every place, and at every turn; and that so much the more fiercely, by how much the more inwardly and secretly: and yet even in these extremities God, yea, God alone is out refuge, Te sequitur, teque cruciat tanto ardentius, quanto interius: tamen & in his adjutor est Dominus. August. and present help; wherefore find we out our sins, and with the help of our God, rout we them, that they destroy not us utterly: and make we sure to have our God at peace within us, thither to retire. When men rush out of a sort against their enemies, and make good their sort, they may retreat thither safely in all straits: but if the enemy break in upon them by surprise, or step in between them and home, or pell mell crowd in with them, they may repent at leisure (if God give them the grace, I mean in this our spiritual conflict with sin) wherefore as some have voluntarily bound themselves to their good behaviour, thereby to retain their liberty, that their enemy bind them not thereto, for than it is very difficult to get lose: so let out Christian wisdom teach us to do. Though we are all borne in our sins, yet take we heed how we live in our sins, for than we shall die in our sins: the godly however sin is in them unto death, yet they are not in their sins, but in Christ Jesus, new creatures, continually mortifying all their sinful lusts: Oh let it be so with me, with thee, yea, and with thee also whoever thou art: as we tender the eternal salvation of our souls. Take a fourth Use of Exhortation, Use 4 that we build and rest upon God alone for delivery in all our troubles. Isai. 26. 3, 4. is a full text to this purpose. Let no carnal reasonings stave or draw us off from this our repose in God: as that is a main one: Objecting that Cities, Object. Kingdoms, Republickes most flourishing have their periods, birth, growth, height, decay, and ruin; and none can hinder this fate and destiny, as hath been observed, and therefore why should we struggle in the business? Answer hereto is, Answer. that for as much as this doth generally take us off from our address to, and securing ourselves in God's all-powerfull, wise, and good providence: Therefore First, Conclus. 4 Know we, that God in virtue of these his attributes disposeth of Kings and Kingdoms, bringing down one, and setting up another, and doing whatever he pleaseth both in Heaven and in earth. Secondly, know we likewise that God is not fickle, nor humorous, lightly loathing old friends, nor changing his love: but spareth, and forbeareth, until our sins so highly provoke him, that the honour of all his glorious Attributes, Justice, Truth, Holiness are so deeply engaged in the quarrel, that he cannot fairly come off, but by taking vengeance to the uttermost. In as much as even when the cry of Sodom came up to Heaven, he will first come down to the earth, to see if their sins were as great as their cry was loud: yea, and he spared the Canaanites, until their sins were full ripe for judgement. Judah's sins grew to that height that there was no remedy. 2 Chron. 36. 16. Matth. 23. 32. Fill ye up the measure of your Fathers. Psal. 107. 34. A fruitful land he turneth into barrenness, for the iniquity of them that dwell therein. Thirdly, Know we farther that in all these Catastrophe's God still preserveth his Church (the City of God, the Kingdom of Christ) safe and sound, though he remove this his Candlestick from one people to another nation: God provideth for it amidst all the ruins of Kingdoms: being no temporal, but a spiritual jurisdiction, see ver. 4, 5. after our Text. Thus all Judea and Palestina being laid waste, the Church settles in Grecia; it being overrun, it removeth into these Western, and Northern parts: and happily it may take its flight into America: certainly it will not be extinct until the world's end, nor then neither, but perfected in Heaven. Lastly, know we that in all these removes God taketh special care of his Jewels, his chosen ones (who are his true Church) maketh them up, removeth them charily, usually into Heaven, for hazard of losing them in the rubbish and lumber through often removes. From what is said, it followeth for full satisfaction of the objection. Therefore even temporal governments, much less Christ's Church, depend not upon fate, humane strength, and policy, but immediately upon Gods most wise and just providence, and gracious dispose; and therefore let no such vain conceit take us off from making God our God, so our hope, refuge, and shelter, in whom we shall thus find a very present great and abundant help in never so present, great, and abundant troubles, which we meet withal, Psal 60. 9 ad 12. excellent to our purpose is that text. I say, make we him so, as we usually make great ones our friends; by applying ourselves in giving him all full content that possibly we can, and so ourselves shall be all made for ever. Means 5 In particular take these Rules, as means thereunto: First, break we off all league with our sins which are so offensive to God, until when there is no coming to God; he heareth not sinners. Secondly, hanker not after other helpers, rely on him only, fully, trusting him in the use of such means, as he prescribeth and affordeth. God is jealous, will have no corrival, nor allow thee (in this case) two strings to thy bow. He who worketh all in all must be unto thee all in all: Of, through, and to whom are all things, to him be all praise for ever. Rom. 11. 36. Thirdly, to this end celebrate all his former great deliverances for his Church and chosen. Oh how David by songs of degrees pegged up his heart to an exact praising God this way. Fourthly, let faith infer from what God hath down to what he both can and will do for the future: who is the same without change, if his wisdom see cause, his goodness will do it: hereby strengthen thy faith, comfort thy spirit, take courage to endeavour: so David argueth, God delivered me from the Lion, and the Bear, 1 Sam. 17. 34, 35 2 Cor. 1. 10. therefore will he also from this uncircumcised Philistine. So Paul. God hath delivered us, doth deliver us, in whom we trust that he will deliver us. Fifthly, be fervent, and frequent with God by prayer in all thy troubles; the more instant, the more and greater they be; and season them with brinish tears of repentance for thy sins, which provoke him to trouble us: This duty God so countenanceth, that Ahabs outside humiliation shall have outward temporal salvation. Lastly, 1 Kin. 21. 29. by faith, prayer, praise, repentance, and obedience, make God thy hope, refuge, and shelter, not only in, but also out of troubles, in the height of prosperity, if thou look for his help in the depth of adversity; that so the duty may not be uncouth unto thee, nor thou to it, in time of need; that so also God may not seem strange, nor look strange upon thee, when thou comest to him, but thou mayest have gained his care, and favour, and free recourse to him in need; that so like wise thou mayst rather prevent than remove troubles, which is the easier task: God will not prescribe thee this Physic, if thou keep so constant a good diet; yea, thus small distempers will sweat forth by such daily exercise, yea, and one or other greater distemper may be recovered by speedy repentance, and God not proscribe thee more bitter physic. Finally, I say, discharge the duty, which this our Text prescribeth, and thou mayst confidently infer, as followeth, Thou needest not to fear, though the earth be removed, etc. God Almighty's Blessing go herewith. FINIS.