Jehovah Jireh: OR, God's PROVIDENCE IN DELIVERING THE GODLY. Opened in two Sermons in the city of Bristol, On the day of public thanksgiving in that city, March 14. 1642. For the deliverance of that city from the Invasion without, and the Plot of Malignants within the City, intended to have been acted the Tuesday night before.  
With a short Narration of that Bloody and abominable Plot.  
Preached by John tombs, B. D.  

It is this two and twentieth day of April, Anno Dom. 1643. ordered by the Committee of the House of Commons in Parliament concerning Printing, that this book entitled, Johovah Jireh, or God's providence in delivering the godly, be printed.  
John White.   
London Printed by Rich. Cotes, for Michael Sparkes Senior, 1643.   

To the Noble and right worthy Patriots, colonel Nathaniel Fiennes governor, colonel Richard Cole, colonel Alexander Popham, and to the rest of the worthy Commanders, and soldiers in the City of Bristol.  
AS it is a certain truth, that no events happen without God, so it is most certain that all events are ordered by God's wisdom to excellent purposes. The utmost and meet end of all God's actions is himself, that as all things are of him, and through him, so all things may be to him, Rom. 11. 36. The subordinate and nearer ends are many and various as the Almighty sees conducible to his glory which is the utmost. And thus are we to conceive that in the ordering of the present commotions of this Land the Lord hath sundry ends, whereby he will in fine show himself great in counsel, though as yet we can hardly discern whereto they tend. Among many other ends he hath, these two seem most apparent, the discovery of men, and the discovery of himself. For whereas on the one side the bloody minded Papists, the proud sensual Libertines, the juggling deceitful Priests and prelates had gotten the reputation of honest men, and on the other side the sincere, zealous and faithful Christian suffered all indignities under the imputations of hypocrisy, covetousness, faction and such like calumnies; now by these present trials the integrity, faithfulness and courage of the one, the hypocrisy, falsehood, and wickedness of the other are made manifest. And whereas the frequency of profane oaths, and atheistical perjuries, the scorn of Religion, derision of Piety, and contempt of holiness had worn out the apprehensions of God, and emboldened men to play with him as a contemptible name, God hath begun to discover himself, and yet further will in time appear to be the great Lord of hosts, and the protector of his despised, and oppressed people.  
In reference to the later of these forenamed ends God hath vouchsafed to discover many Plots, to give many deliverances, to do great things in these few years last past for the vindicating of his own Name, the worth and innocency of his people▪ and declaration of the malignity of ungodly spirits.  
Among which that which he did in preserving of this city in the late deliverance hereof is not the least, being in the apprehension of those that know all the circumstances and the concurrence of God's providence therein, a very remarkable & memorable thing.  
In the commemoration and acclamation thereof it pleased God that by the appointment of one of you I should have a part, having by God's providence been driven hither for shelter against the unreasonable & impetuous violence of superstitious people enraged by the instigations of bloody minded Papists, corrupt Priests, and loose Libertines. Since which time I have been solicited to publish these subitany Meditations: though the matter deserves a more full discovery and an exacter commentary. Nevertheless that the remembrance hereof might not die, and that some light might be added to them that seek out God's works as having pleasure therein, I have yielded to their request. And forasmuch as the deliverance in the first place belonged to yourselves as first destinated to slaughter, and my work in the T●anksgiving proceeded from you, I have conceived it meetest to tender these Sermons to you for your acceptance and use, praying the Almighty still to preserve your persons and to direct your ways for the public good and your own salvation. In both which to serve you continueth  
Yours in all humble observance, JOHN tombs.   

A short Narration of the late bloody and abominable conspiracy against the City of Bristol, as appeareth by the examination of the Parties thereunto. 1642.  
AMalignant and treacherous Party within this City, having long endeavoured to bring in the forces of the enemy into this City, they hoped that they had gotten an opportunity to effect their design on Tuesday night last being the seventh of March, when by their invitation Prince Rupert having drawn a great party of Horse and dragoons with some foot to Durdum Downe, within two miles of this city, the evening before that night, these treacherous and bloody persons within the town had framed a party to fall upon the backs of the Guards, and to surprise them and cut them off, and to let in the enemy, who upon the ringing of two Bells, viz S. John's and S. Michael's, were to give on upon the town without, as the conspirators were to fall upon the guards within. The ringing of these two Bells being a common sign unto them both within and without the town. For the better effecting of this traitorous and wicked conspiracy, the chief heads thereof had that night assembled together in their houses those of their confederacy, with divers sailors and Halliers with all sorts of arms, Muskets, pistols, Swords, Clubs, and barrels of old nails to charge the Ordnance withal after they had furprised them. And these several companies under their several Leaders were to have fallen upon the several Courts of guards; Master Robert yeoman's (who is the head of this conspiracy and pretendeth a Commission from his Majesty for what he hath done) being to fall upon the main Guard, and Master George Butcher with his company was to have fallen upon the Guard at Froome Gate, and to have opened it for the enemy to enter by: others no doubt had their parts to play, and the better to distinguish themselves from those that were destinated to destruction, those that were of their party had a word which was (Charles) and certain marks of white Tape tied upon their breasts before, and their hats behind, and such as were to be spared within doors had certain marks set upon the inside of their doors; for the rest (if we may believe the speeches of an Officer amongst the enemy's Forces) one of them was heard to say that Prince Rupert had commanded them to give no Quarter, but to kill man, woman and child that had not those marks upon their persons and houses. And that at the same time that they were to fall into the town, the sailors were to set the town on fire in several parts; (which is conceived should have been captain bones part) but God of his mercy delivered us from this dangerous and devilish conspiracy, by some notice that we had given unto us of their meeting at yeoman's his house, about an hour or two before the plot was to have been put in exeeution, which was to have been upon the ringing of the Bells about one or two a clock in the morning. Having seized on Master Robert yeoman's with his company, and after, Butcher with his company, the neck of the plot being broken within the town, the enemy without (whose design as it should seem depended much upon it) having shown themselves upon the down the next morning after two or three shot of Canons made against them from our work upon Brandon hill, they wheeled off, and so God put a Hook into their nostrils, and turned them back again: for which great mercy of his in delivering us from a dangerous invasion of the enemy without, and from a damnable conspiracy of some traitorous inhabitants within the City; both this town and the whole kingdom (so far as it is concerned in the preservation of this City) hath great cause to give thanks to Almighty God, unto whom alone the glory thereof is due.  
This is a short narration of the late detestable and bloody Plot against this City, whereof no doubt more hereafter will appear, the matter being yet under examination, only one writing which was found in Robert yeoman's his house, I thought fit to add, which was as followeth.  
All Inhabitants of the Bridge, the High-street and Cornestreete, keep within your doors upon peril of your lives: All other inhabitants of this city that stand for the King, the Protestant Religion and the Liberties of this City, let them forthwith appear at the High cross with such arms as they have for the defence of their lives, their wives and children, and follow their Leaders for the same defence.  
There was also a Protestation taken amongst them to this effect, that they would oppose to the utmost of their power, all Forces whatsoever that were, or should be amongst them, or that should come in without the consent of the King.   

Jehovah Jireh.  2 PETER 2. 9 The Lord knoweth how to deliver the Godly out of Temptation, and to reserve the unjust to the day of judgement to be punished. 
THis passage contains two consectaries deduced from the 5, 6, 7. Verses; the Apostle had advised Christians To take heed unto the sure word of Prophecy, Chap. 1. Vers. 19 as being a light shining in a dark place, not from a private delivery by the will of man, but by the motion of the holy Ghost, Vers. 20, 21. withal he foretells, Chap. 2. 1. that as there had been false Prophets among the People, so there should be false Teachers among them, whose practice he declares, Vers. 1, 2, 3. and their judgement, Vers. 3. which he confirms by three instances. 1 Of God's not sparing the Angels that sinned, Ver. 4. 2 His bringing in the flood upon the world of ungodly, but saving Noah a Preacher of righteousness, Vers. 5. 3 His overthrow of Sodom and Gomorrah, and delivering just Lot, Vers. 6, 7. From these instances he infers by an Induction two rules to be observed in the course of God's proceedings. First, That he knoweth how to deliver the Godly out of temptation. Secondly, That he knoweth how to reserve the unjust to the day of judgement to be punished. The particle [{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, for if] Vers. 4. shows these instances to be brought as a medium to prove a conclusion, and the argument is thus. If God even then when he cast the Angels that sinned down to hell, yet preserved the guiltless Angels, and even then when he brought the deluge on the wicked world, saved Noah a Preacher of righteousness, and even then when he overthrew Sodom and Gomorrah, delivered just Lot, & sic in caeteris, than it follows as in my Text, The Lord knoweth how to deliver the Godly out of Temptation, &c.  
The former of these two Consectaries I have chosen this day to insist on, being a day set apart for the commemoration of a late deliverance of this City from a blood, and abominable conspiracy within it, wherein God hath added one more memorable Instance to verify this rule of Saint Peter, The Lord knoweth how to deliver the godly out of Temptation.  
Two conclusions may from hence be gathered. First, That the godly while they live among unjust men upon the earth be in Temptation. Deliverance from Temptation presupposeth a being in Temptation. Secondly, That God knows how to deliver them though they know not; Noah and Lot knew not how they should be delivered, but God knew how to do it.  
To confirm the former of these we need not many Scriptures, it being proved by continual experience, yet I shall produce some, Luk. 22. 28. Our Lord Christ saith of himself, ye are they which have continued with me in my Temptations. Our Lord Christ when he lived on earth, was in continual Temptations, and what was Christ's estate is the estate of all Christians comformably; Saint Paul of himself, Act. 20. 19 saith, That he served the Lord with all humility of mind, and with many tears and Temptations which befell him by the lying in wait of the Jews, and Heb. 11. 37. among other things that befell the Saints it is said They were tempted. Temptation then is one of those things that are the lot of the godly.  
I shall endeavour to open this truth, by inquiring; first, who are to be accounted godly; secondly, what temptation they are under; thirdly, why it is so with them? In answer to the first we may take notice that the word we translate godly in Grecke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is as much as in English right worshippers. So they that be right worshippers are godly persons; the Etymology fitly expresseth the thing: Now by worship is meant the honour and service that is done unto a God. For godliness implies religious service, and all that religious service we perform to any thing under the notion of a God, that is worship: And it is Mediate, or Immediate; mediate service is that which is directed to man, yet by reason of respect unto God. For this is a clear truth, that even all the duties of righteousness we perform to men, if they be done in obedience to God, they are part of his service and worship, not in respect of the matter wherein, but in respect of the motive by which they are performed. Thus when a servant doth discharge his duty faithfully to his Master as Doing the will of God from the heart, he is said to do service to the Lord, Ephes. 6. 5, 6, 7. Colos. 3. 24. Every servant that obeys his master, every child that honours his father, every soldier that obeys his Commander out of conscience to God, not for wages, portion, applause or the like respects only, therein he worships God. Immediate worship is that which is directed only to God. And this hath by use engrossed the name of Worship. Now when this is not right worship, though men be never so devout in it, yet they are not godly persons: when the Priests of Baal called on the name of Baal from morning even till noon, saying, O Baal hear us, though they cried aloud and cut themselves after their manner with Knives and Lances till the blood gushed out upon them, 1 Kings 18. 26. 28. yet there was no godliness in all this. In like manner though the Papists and other superstitious persons are very devout in their way, spend much time in prayer after their manner, fast often, and do many laborious works for satisfaction of their sins, yet because they worship not God aright they are not godly persons. If it be then asked who are they that are Right worshippers? I answer. To right worshipping these things are requisite.  
First, they that are right worshippers worship only the true God; whosoever he be that gives religious worship of any sort to any other besides the Lord Jehovah, whether it be inward worship of the soul, as trusting in it, loving it, fearing it, magnifying and extolling of it in their hearts, or outward worship, as by gesture of the body, kneeling, falling down before it, bowing, lifting up the hands or eyes, kissing, or by offering of gifts, bringing oblation, incense, sacrifice, first fruits, tithes, or by swearing by them, praying to them, making vows to them, blessing them, singing hymns in their praise, consecrating Temples, making Priests, keeping holy days to them, (for all these are religious worship) whosoever I say gives any or more of these or any other sort of Religious worship not mentioned to any besides the true God, is an Idolater, and therefore not a right worshipper; for this is the true definition of an Idolater: Whosoever gives Divine worship to a Creature is an Idolater: as may be gathered from the Apostles description of Idolaters, Rom. 1. 25. where it is charged upon them that they changed the truth of God, that is, the invisible Power and Majesty of God, which they knew by the things that are made, Vers. 18, 19, 20, 21. into a lie, that is, into a lying resemblance, and worshipped and served the Creature, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} more than the Creator, so our last Translation hath it, but the better and true reading is, Besides the Creator. For it is plain by the words, Vers. 23. That they changed the glory of the incorruptible God into an Image made like to corruptible man, and Vers. 25. that they changed the truth of God into a lie, and therefore they worshipped the Creature more than the Creator: But this was their Idolatry that they worshipped the Creator by a lying resemblance, and so worshipped the creature besides the Creator. So than this is the first note of a right worshipper, that he worships with Religious worship none but Jehovah the true God.  
Secondly, they that are right worshippers as they worship only the true God, so they direct this worship only by the true mediator, which is Jesus Christ the Son of God. He only is a right worshipper, that worship's God in Christ, whosoever he be that makes any other mediator unto God, let him be called mediator of redemption or of intercession, it is against the true worshipping of God, and an high violation of the glory of Jesus Christ. For as the Apostle tells us, 1 Tim. 2. 5. There is one God and one Mediator between God and man, even the man Christ Jesus; no more Mediators are acknowledged by the Apostle, than there be Gods. To us there is but one God the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we in him, 1 Cor. 8. 6. Therefore the true worshippers are described to be such as rejoice in Christ Jesus, Phil. 3. 3. that glory in him as their Lord and Mediator.  
Thirdly, they that are right worshippers, worship the true God by the true Mediator according to the true rule, that is, they worship the true God according to his own prescription, and appointment, not according to men's devices and inventions. For as our Saviour tells us, Matth. 15. 9 In vain do they worship God, who teach for Doctrines the commandments of men. he that shall go as far as Jerusalem to visit Christ's Sepulchre, that shall sprinkle himself with holy water, keep relics of Saints, observe old customs of former Christians, abstain from eating flesh, if he could keep all the traditions of men, not fail in any point of ceremony, and thereby think to please God as if he did him honour, thereby shall not only miss of his end, but also instead thereof provoke the wrath of God against himself through his superstition. Let all superstitious persons who are very devout in their way, know this for a certain truth, that God doth not esteem them as godly persons, because they are not right worshippers of God. The godly have the Law of God in their heart, Psal. 37. 31. and according to it, endeavour to walk in all duties of his worship.  
Fourthly, right worshippers worship God for a right end, that they may honour him and exalt him in their souls, and give him glory. The Pharisees Matth. 6. 5. prayed to God, gave alms, and no doubt also brought their sacrifices to God's Altar, yet nevertheless they were adjudged Hypocrites, because they did these things that they might be seen of men. And the same censure belongs to all others that shall pray, preach, hear, or perform any other duty of God's worship that they may gain a name of Religious persons, and not chiefly for the glory of God that his name may be sanctified, whosoever misseth the right end of worship, loseth the title of a Godly man.  
Fiftly, Right worshippers worship God from a right principle. Two principles of our worship are necessary that our worship be right.  
First, the Spirit of God; no man can worship the Lord in truth, unless the Spirit of God dwell and act in him, 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the Holy Ghost. Secondly, a right faith, without which a man cannot worship truly, for the doctrine of our Lord Jesus is the doctrine which is according to godliness, 1 Tim. 6. 3. The mystery of godliness, 1 Tim. 3. 16. the faith of God's elect, the acknowledging of the truth, which is after godliness, Tit. 1. 1. whence I infer that to godliness is requisite an acknowledgement of the truth, and that only the true faith is that which begets godliness. Wherefore all heretical persons that hold falsehoods against the fundamental truths of the gospel cannot be right worshippers; a corrupt faith doth beget a corrupt worship.  
Sixtly, right worshippers must worship God with right affection. They that worship God truly must worship God in spirit and truth, Joh. 4. 23, 24. We are the Circumcision which worship God in the spirit, Phil. 3. 3. that is, that worship God, not only with the outward man, but also in the inward man, with knowledge, love, zeal, reverence, obedience, &c.  
Secondly, these godly persons you hear are under Temptations. Temptation is as much as trial. By Temptations are meant sinful and evil practices, and that both as sinful and harmful. For the conclusion being drawn from the instances before, Vers. 5, 6, 7. it is to be conceived that the Temptation that God knoweth how to deliver from, is the same with which Noah and Lot were exercised. Now Lot was exercised with the evil practices of the Sodomites as they were sinful, That righteous man dwelling amongst them, in seeing & hearing vexed his righteous soul from day to day with their unlawful deeds, Vers. 8. In like manner Noah was tried by the corrupt doings of the old world. The sinful and impure actions of evil men are Temptations to the godly that live among them. Likewise Lot was exercised with their evil practices as they were harmful. So you may read Gen. 19 4. 9 That the Sodomites compassed Lot's house, and would have broken in upon him, and violated the Strangers that came into his house. And accordingly, to deliver from Temptation, is not only to deliver from the infection of sin, but also to deliver from mischievous massacres, violations, breaking open of houses, spoiling, persecution, combinations, reproaches, taunts and all other injurious usages godly men are in danger to meet with. Now these are called temptations. First, partly because they are provocations to sin, for a man that lives among wicked men is not only by example provoked to imitate them, but also by continual and incessant molestations, driven to do as they do, for their own ease, quiet, and security, and drawn by their flatteries, and wiles to comply with them, and thereby tempted. Secondly, partly because they are exercises of patience, and constancy whereby the strength and steadfastness of believers is tried.  
Now for the reasons hereof. First, the first is from the innate hatred and malice that is in the heart of all unrighteous men towards the godly. There is a venomous malignity in the heart of wicked men towards the godly, be they as near to them as the wife in the bosom, or the child that is the fruit of their loins: though it may be smothered a while in the heart, yet it lurks in the heart, and will flame forth when that which covers it is removed, and some occasion bring it forth into act. Thus our Saviour informs his Disciples, Joh. 15. 19 If ye were of the world the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth y●u. And after him Saint John 1. Epist. 3. 13. Marvel not my Brethren if the world hate you.  
Even as there is a natural Antipathy between some beasts, as a wolf will worry and devour a lamb, though it lie down quietly by it, so there is a secret Antipathy between an ungodly and a godly person, though never so willing to live in peace. Hence it is a sport to them to do mischief, a contentful thing to vex them. If they hear evil of them, they will believe and divulge it; if they have ascoffe to flout them with, they will vent it; if they have a desire to harm them, they will practise it. And that they hate them because they are godly, appears by the falsehood of their pretences for their hatred. They pretend they hate them for censuring them, sometimes for faction, turbulency, sedition, sometimes for hypocrisy and such like pretences. And yet who more censorious, factious, turbulent, seditious, false-hearted than themselves? or whom do they favour more than such persons? doubtless if the godly were such, they would love them as being like themselves. Search the matter to the bottom, and it will appear that these are but colours to cloak their hatred with from the eyes of men. It appears by the universality of their hatred to godly persons. If their hatred were particular to some, it might be surmised it came from some particular cause of difference. But experience shows it to be general, their spirits are imbittered against those that they never had any dealing with, their hearts rise against those they never saw, if they hear or conceive them to be Precisians, Puritans, roundheads, or if there be any other Appellation by which they denominate godly persons. Though the same persons were delightful to them before, though they were esteemed & praised by them, yet when once they begin to be godly they loathe them, vilify them, abuse them. It appears further, in that they hate them notwithstanding near relations, by reason of which nature teacheth them to love them. An unrighteous father or mother will not brook a righteous child, an Idolatrous, husband will not agree with an holy wife: they that agree not in the true worship of the same God, cannot agree among themselves. Besides this hatred is implacable, without mercy: there must be no favour showed to a Puritan, when a Papist, a Drunkard, a thief, a wandering rogue shall find favour, come off easily in any trial, be remitted any wrong; but no plea, no intercession, no deprecation shall prevail to save a godly person from the extremity of oppression.  
Secondly, ungodly men are of unquiet spirits, they are like Satan that never rests, Matth. 12. 43. The wicked, saith the Prophet, isaiah 57 20. are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. They are still surmising some evil, or inventing some evil, or speaking some evil of them, or acting some evil against them. It is wages enough for them to do hurt to godly men, though they hazard life, estate, credit, and their souls too, yet they are furiously carried to do them mischief, Come say they, Jer. 18. 18. let us devise devices against Jeremiah; come let us smite him with the tongue. They devise mischief on their Beds; they set themselves in a way that is not good: they ab●erre not evil, Psal. 36. 4. They sleep not except they have done mischief, and their sleep is taken away unless they cause some to fall, Prov. 4. 16.  
Thirdly, they be injurious. The best of them, saith the Prophet, is a Briar; the most upright is sharper than a thorn hedge, Micah 7. 4. Take the best, that is, the most civil, ingenuous, regular, of unregenerate men, superstitious people, carnal worldlings, lukewarm formalists, they cannot brook a zealous religious person, if they cannot wound deadly they will scratch and tear their flesh, if they cannot bite, they will bark and snarl at them.  
Fourthly, they are proud, high conceited of themselves: But the godly are of no account in their eyes; they conceive themselves giants, godly men as pigmies; now pride begets disdain, and insolent behaviour. When pride compasseth them about as a chain, violence covereth them as a Garment, Psal. 73. 6. when pride is in the heart there will be spurning and trampling upon with feet.  
Lastly, ungodly men are acted by Satan, Ephes. 22. He is the spirit that worketh in the children of disobedience. And they that are ruled by Satan must needs do what hurt they can to godly persons. When the devil entered into Judas his heart he could not stay but goes out presently about his work of betraying his master, John 13. 27. no sooner have they a Commission from Satan, but they are presently ready to execute it. And therefore it cannot be but that while the godly live among the unjust they should be under temptations.  
Applic. For application of this Truth, we may be informed in the reason of the present mischievous carriage of unjust men towards the godly, why they now tempt them, not only by persuasions to sin with them, but also by scorning, contemning and injurious dealing, yea and (as the present experience proves it true) by mischievous Plots to destroy them, and to root them out of the Land of the living: The late example of their practices, which occasioned this day's solemnity is a most remarkable Instance of the malignity of spirit that is in the hearts of wicked men against godly persons. What the plot was you have heard from the relation read to you. I hope you thereby sufficiently apprehend the certainty and manner of it from their own confessions, the mischievousness of it, how great it would have been, if it had taken effect: and by something in the relation, as the securing of some persons and houses by privy marks, who were like themselves, and the destinating of others to a panolethry, it appears that it was carried with a hatred and enmity against godly persons, whom they have branded with the name of roundheads.  
I deny not but it hath been alleged, that the reason of this plot was loyalty to the King, that they might expel out of the city, those that rebel against him, and admit his forces into it: concerning this matter it is needful something be spoken. The constant Protestation of the Commanders and soldiers here is, That they will maintain to the utmost of their power with their life and fortunes the King's majesties royal person, honour and estate. If any shall keep this city against the King, undoubtedly that person should be made an example by some heavy end. I hope none here have any such thoughts or purposes; but that their ends are right to protect it for the King, and not against the King. But it will be said, How can that be, sith it is against his will? his command is to the contrary? Concerning this, thus much is said, that even by the judgement of those persons against whom lies no exception it hath been granted, that sometimes it may not be rebellion to resist the personal will and command of the King. I will allege three instances. The first out of a book entitled The true difference between Christian subjection and Antichristian Rebellion, composed by Thomas Bilson afterwards Bishop of Winchester, and in great power at Court in King James his days, dedicated to Queen Elizabeth, and for aught can be gathered by the frequent Printing of it, and the preferment of the Author adjudged Orthodox. In it there are these words.  
If a Prince should go about to subject his kingdom to a foreign realm, or change the form of the Commonwealth from empire to Tyranny or neglect the laws established by common consent of Prince and people to execute his own pleasure: in these, and other cases which might be named, if the Nobles and Commons join together to defend their ancient, and accustomed liberty, Regiment and laws, they may not well be accounted Rebels. And a little after. As I said then, so I say now, the law of God giveth no man leave to resist his Prince: but I never said that kingdoms and commonwealths might not proportion their states as they thought best by their public laws, which afterward the Princes themselves may not violate. By superior Powers ordained of God we understand not only Princes, but all politic states and regiments, somewhere the people, somewhere the Nobles having the same interest to the Sword that Princes have in their kingdoms. And in kingdoms where Princes bear rule by the Sword, we do not mean the Princes private will against his laws: but his Precept derived from his laws, and agreeing with his laws: which though it be wicked, yet may it not be resisted of any subject with armed violence. Marry when Princes offer their subjects not justice; but force: and despise all laws to practise their lusts; not every, nor any private man may take the sword to redress the Prince: but if the laws of the Land appoint the Nobles as next to the King to assist him in doing right, and withhold him from doing wrong, then be they licenced by man's Law, and so not prohibited by Gods to interpose themselves for the safeguard of equity and innocency and by all lawful and needful means to procure the Prince to be reformed: But in no case deprived where the sceptre is inherited.  
The second instance is in King James, who in his answer to Cardinal Peron his Oration to the three estates of France, speaks of the Protestants in France, who had sundry times in the days of Francis the second, Charles the ninth, and Henry the third, Kings of France, taken up arms against the oppression of the Guisian faction at Court maintained by those Kings, as of the Kings best subjects, and that their civil wars was not taking up arms against their King, it was but standing on their Guard; which the event proved to be true.  
The third instance is the Act of Parliament confirming the Treaty with the Scots Commissioners passed by our present King this very Parliament, in which it was enacted, That the Scots Covenanters who had seized on Edinburgh Castle, raised an Army in Scotland against the Kings will, and entered England therewith, were nevertheless on September 7. 1641. to be declared in all Churches of this kingdom of England no rebels: from which also they were acquitted by our present King in their Parliament of Scotland. But it will be said, that though things are carried never so violently or unjustly, yet Christians are taught to suffer, not to resist.  
Answ. It is true, we may not resist Authority; but suffer under it, though proceeding unjustly. We are forbidden to resist not only the supreme, but also the meanest person in authority proceeding according to authority, that is, in a way of law judicially, though the proceedings be unjust, yet while the proceedings are according to authority, there is no resistance allowed but by suffering. But if so be that the proceeding be by mere violence, spoiling men of their goods, destroying, restraining their persons without any legal charge, surely God's Law hath not debarred men of the use of the Law of nature, which directs a man to defend though not to revenge himself against violence; suppose a Prince should take with him a company of robbers and cutthroats, and set upon a Subject by the high way, I would have it considered whether a Traveller might not defend his person and goods: and in like manner may it be said concerning breaking into a man's house. Though David's heart smote him when he cut off the lap of Saul's garment, yet we read not that he repented his gathering a band of men to him, his getting into strong holds for defence of himself against Saul.  
If there were now any that had a hand in this wicked Plot here present, I would speak to them by way of Expostulation. What have the godly done, or what do they that there should be such devices against them? If it be said they are factious, and disturb the land by their faction; I would further know what is their faction? Do they make a side or party to engross wealth, honour or secular power to themselves? They strive much you will say to prevail; True, they strive, but for whom? for themselves, or for God? What is it they are earnest for? Is it not for a necessary reformation? Is it not that the holy Ordinances of Christ may be kept from profanation by the promiscuous admittance of all forts of open ungodly persons, drunkards, swearers, &c. unto them? Is it not that those inventions of men which are by many thought parts of God's worship, without which God's service is not well performed, and consequently superstitious in their use, may be removed? Is it not that God's worship may be reduced from a mere empty formality by saying prayers, & reading out of a Book, to a lively & fruitful performing thereof? Is it not that in stead of a swarm of ignorant Ministers, that have not knowledge or skill to teach the principles of Christian Religion, of licentious, and lewd Ministers that by their evil life are a shame to our Religion, of mere worldlings, of proud ambitious Ministers that seek their own things, and not the things of Jesus Christ, of corrupt Ministers that are corrupt in their opinions, as in the doctrine of Grace, Christ's presence in the Eucharist, &c. there may be placed over the Church of Christ godly, able, painful, orthodox Ministers that may guide the people of God into the way of peace? It it not that in stead of that kind of discipline which all the world knows hath been used only to draw money out of men's purses, to oppress godly persons, and holy exercises tending to promote knowledge and piety under pretence of conventicles, to domineer and Lord it over God's heritage, there might be a right way of discipline set up, tending to the right ordering and furthering of God's worship? Is it not that in stead of the increase of Popery and the mass (which are likely in time unless prevented to overgrow true Religion) preaching of Christ may be promoted? If this be their faction, so far as I can conceive it is a faction for God, and they that aim at their oppression for this cause, aim at the oppression of godliness and godly persons.  
Secondly, we may hence learn that they do ill provide for their peace, that do favour such unrighteous persons. If ye ask who do so? I answer; first, they that choose to dwell near them for worldly advantages: This was Lot's sin and folly, Gen. 13. 10, 11, 12, 13. who chose his habitation in Sodom, because it had a pleasant and fruitful situatuation, though the inhabitants were exceeding wicked before the Lord. Ye know how ill he sped by going to Sodom, thinking to get more wealth he lost all. Secondly, those that make marriages, leagues and bonds of amity with them. Usually such persons find their marriages to be their misery, their friendship to be their snare. They that were mingled among the heathen learned their works, and they became a snare to them, Psal. 106. 35, 36. Jehosaphat his joining in affinity with Ahab's house occasioned the breaking of his ships, the corrupting of his family, and the destruction of many of his posterity. Thirdly, those that connive, bolster up, plead for such men, it is usual with God to make them a vexation in the conclusion to those that have upheld and pleaded for them. Fourthly, those that commit power to them by choosing them to be Magistrates and officers of trust; They that put into employment malignant spirits against the godly, must look to have a temptation and a snare by them.  
Thirdly, it should warn us to take heed of unnecessary society, with unjust and ungodly men: we are commanded not to be unequally yoked with unbelevers, 2 Corinth. 6. 14. there must be a separation from them, vers. 17. I cannot now examine the several sorts and cases of separation both civil and ecclesiastical. This in the general may be said, he that heeds not to avoid society with ungodly men which is not needful, doth certainly cast himself into temptation.  
Fourthly, it should warn us how we deal with such kind of men when we are necessitated to have any thing to do with them. It was the saying of David in his Cygnea cantio, his last words, 2 Sam. 23. 6. 7. But the sons of Belial shall be all of them as thor●es thrust away, because they cannot be taken with hands. But the man that shall touch them must be fenced with iron, and the staff of a spear. He that must have to do with wicked men had need be fenced with iron. If you ask how? I answer.  
1. Be armed as Lot was, with the spirit of mourning, ye must mourn for their sins as Lot did here, 2 Pet. 2. 8. That righteous man dwelling among them in hearing and seeing vexed his righteous soul from day to day with their unlawful deeds. If ye must be in their company, yet ye must not delight in their company: if ye do, it is a sign ye are of the same disposition with them. There is sometimes a necessity of their company by reason of natural relation, neighbourhood, trading; but there is a greater necessity that we mourn for their swearing, scoffing, lying, profane speeches which we cannot remedy.  
2. Take heed of trusting them or harkening to them, make them not of thy privy counsel, unless thou wouldst be betrayed by them. It is the Prophet Micah his use, Mic. 7. 4, 5. Because the best of them is a Briar, trust not in a friend, put ye not confidence in a guide, keep the doors of thy mouth from her that lieth in thy bosom. And the Prophet Jeremiah, Chap. 9 4. Take ye heed every one of his neighbour, and trust ye not in any Brother; for every Brother will utterly supplant, and every neighbour will walk with slanders.  
3. Thou must be wise in speaking to them, Psal. 39 1. I will keep my mouth with a bridle, saith David, while the wicked is before me, when we are in the company of evil men we have need look to the motions of our tongues.  
4. Get patience, and meekness in bearing their injuries and reproaches. In such company thou shalt meet with Temptations, and therefore shouldst be fitted to encounter with them.  
5. Be wise how thou do reprove them: though reproof be a duty, yet it must be well managed; our saviour's direction is, Matthew 7. 6. Give not holy things unto the Dogs, neither cast pearls before Swine lest they trample them under their feet, and turn again and rend you.  
6. Endeavour by all good means to convert them. Take heed of complying with them in their ways, under pretence of turning them. That's the ready way for them to glory and insult over thee and to harden themselves. But be thou as a light shining before them to convince them, Philippians 2. 15.  
7. If we cannot convert them, yet let us endeavour to restrain them by our authority, prayers and power with them.  
Fiftly, It should admonish us to prepare ourselves for these temptations: while ye live on earth ye shall not live in a heaven of Saints, but in a world of ungodly men, and therefore make account of temptations and fit yourselves for them; ye that be here of this city because God hath given you deliverance now, do not grow secure, but think ye may have more trials. Remember the spirit of wicked men is restless, though they miss in one plot they will attempt another; according to the spirit by which they are guided, as Satan goes about seeking whom he may devour, so do wicked men his Agents.  
Sixtly and lastly, Herein is manifested the gracious providence of God for the godly, that though they are under Temptations, yet they are delivered from them, though they walk among snares, though they are placed as Christ saith as sheep in the midst of wolves, a few weak sheep in the midst of a great multitude of ravening wolves, yet the Church is preserved, this is God's work; so it was at this time in this City, a small company of godly persons preserved from a great number of malignant spirits within and without it: O let us admire the goodness of our God herein. It is the business of this day: do it fully, Let your spirits be raised up in admiration of God's care and working for his people. Let your hearts and tongues magnify God, and say, Great is the Lord, and great are his works▪ and great deliverances giveth he unto his people. Happy O people saved by the Lord. Happy are they that be in such a case: yea rather happy are they that have the Lord for their God.  
2 PET. 2. 9 The Lord knoweth how to deliver the Godly out of Temptation, and to reserve the unjust unto the day of judgement to be punished. 
We have considered in the Morning the estate of the Godly in respect of unjust men among whom they live: they are under Temptation. We are now to consider their estate in respect of God's care and aspect to them. The Lord knoweth how to deliver them. The Truth emergent from hence is this. Though it be that the godly while they live among unjust men be in temptation: yet God knows how to deliver them. This is the express assertion of the Text. The Lord knoweth how to deliver the godly out of Temptation. The phrase [The Lord knoweth] imports both care, providence, and vigilancy to deliver, and also skill and wisdom how to contrive it, and consequently, certainty of deliverance. To like purpose are many other places of holy Scripture, Psal. 9 9 The Lord also will be a refuge for the oppressed, a refuge in times of Trouble, Psal. 33. 18. Behold the eye of the Lord is upon them that fear him: upon them that hope in his mercy, to deliver their soul from death. To make this Truth a little more explicate, we are to consider, that this skill, vigilancy and providence of God in delivering the godly out of Temptation,  
First, Hath reference to divers sorts of deliverance. There are divers kinds of deliverance, and divers degrees in those kinds. There is a deliverance of the soul from the wrath of God. Jesus that delivereth from the wrath to come, 1 Thess. 1. 10. A deliverance from the power and guilt of sin, from the anguish and horror of conscience, from desertion and Apostasy. There are deliverances of the body, of the natural life, from death, from tears, from sickness, from wants, from danger. The Lord knows how to accommodate his deliverance, to give deliverance according to what kind & degree he thinks meet. Sometimes God delivers from death, Psa. 116. 8. Thou hast delivered my soul from death. Sometimes by death, Isa. 57 1. The righteous perisheth and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come. See, The Lord knows sundry ways of deliverance, not only by keeping them from the hands of unjust men, but sometimes by letting them fall into their hands.  
Secondly, It hath reference to the persons delivered. Sometimes the Lord delivers many, sometimes few, sometimes whole Cities and people, sometimes a small remnant in them, Rom. 9 27. Isa. 10. 22. Though the number of the children of Israel be as the Sand of the Sea, a remnant shall be saved: though there be great multitudes of men, yet a few shall be delivered.  
Thirdly, it hath reference to the means of deliverance. Sometimes the Lord delivers by a visible power, sometimes the Lord delivers by an invisible working, sometimes God delivers by putting a mere fancy into the mind of the enemy, sometimes by a real accident unthought of: 1 Sam. 23. 26, 27. Saul and his men, had encompassed David and his men round about to take him. But there came a Messenger unto Saul, saying, Haste thee and come: for the Philistines have invaded the Land. Wherefore Saul returned from pursuing after David, and went against the Philistines. Sometimes the Lord delivers by an angel, sometimes by men. That which the Prophet speaketh, Isa. 28. 29. is true of the means of deliverance. This also cometh forth from the Lord of hosts, who is wonderful in counsel, and excellent in working. That we least dream of, is oft times the means of deliverance; that which we most hoped in, is oft times most unprofitable to us.  
Fourthly, It hath reference to the case of the persons delivered. Sometimes the unjust persons be many, strong, cunning, active, malicious: on the other side, the persons delivered are few, weak, distracted▪ fearful, simple, yet notwithstanding the Lord knows how to deliver them. Even these poor ones are preserved, and those strong, cunning and active men miss of their prey▪  
Fifthly, It hath reference to the time of delivery. God's skill, vigilancy, and providence is clearly seen, in the season and opportunity of deliverance, Isa. 64. 3. Then didst terrible things which we looked not for: when the case of persons rescued is in appearance hopeless, yet the Lord knows how to deliver even then.  
Sixthly, It hath reference to the fruits and consequent of the deliverance. There is a deliverance which is but incomplete: persons are delivered from one judgement, but reserved to another. The King of Sodom was delivered from the Kings that came against him, but reserved to fire and Brimstone. Sometimes God gives a complete deliverance that procures a continued peace. Jehoshaphat was delivered from the invasion of the Moabites, and the fruit of it was, the realm was quiet: for his God gave him rest round about, 2 Chron. 20. 30. Sometimes God gives a deliverance which ends in triumph and glory; sometimes a deliverance which leads to more temptations. God it may be gives a deliverance to show what he would do if we would cleave to him: but because of our forgetfulness of God, our not rendering again according to his mercy, we may be delivered from one conspiracy so as to fall into another, from one evil so as to be reserved to a greater.  
The reasons why God doth thus providently and skilfully deliver the godly out of temptation are;  
First, because of his promise, God hath engaged his word for the deliverance of his people, Psal. 50. 15. I will deliver thee, and thou shalt glorify me.  
Secondly, because they pray to him: in the same place he saith, Call upon me in the day of trouble, and I will deliver thee. God will not be wanting to the prayer of the poor destitute, he will hear their cry. Though it be that proud atheistical persons make no reckoning of prayer, as if it could do any thing for deliverance, yet sure prayer is a mighty engine with God, it is of singular force for deliverance. The effectual servant prayer of the righteous availeth much, Jam. 5. 16.  
Thirdly, because of his love▪ for that makes him employ his wisdom and power for the deliverance of the godly, Deut. 33. 3. yea he loved the people; all his Saints are in thine hand.  
Because they reciprocally love God, and are tempted for his sake. For thy sake we are killed all the day long and counted as sheep for the slaughter, Psal. 44. 22. Therefore he must needs favour their cause, and be engaged in point of honour to deliver them, Psal. 91. 14. Because he hath set his love upon me, therefore will I deliver him. A good master will not suffer his servant to miscarry for his fidelity in doing his business. Surely God that is the best master, who hath far more goodness than all the creatures, will not fail to protect and rescue his servants, his children, that are in danger for his sake. Besides it concerns God to show himself just, in righting the innocent, that he may make good his title, The God of judgement. The Lord knoweth the way of the righteous, Psal. 1. 6. and therefore is by his righteousness bound to help them.  
Fiftly, the rage of the enemies is a sufficient reason for God to deliver his people, and to employ his providence and power for their rescue▪ Deut. 32. 27. saith God, I would make the remembrance of them to cease from among men, were it not that I feared the wrath of the enemy lest their adversaries should behave themselves strangely. The Lord intends to use wicked men as his rod often times to scourge the godly: but he intends they should correct them, not destroy them, he would not have them altogether unpunished yet corrected in measure: he would not have them lost though chastised. Therefore he gives deliverance at last though the enemy rage much; The rod of the wicked shall not rest upon the let of the righteous: lest the righteous put forth their hand unto iniquity, Psal. 125. 3. Because he knows the enemy is implacable, unmerciful, knows not how to put bounds to his rage, but acts in his fury ad extremum virium, to the utmost of his power, therefore God sets bounds to his rage and curbs his fury, Psal. 76. 10. Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.  
Sixtly, the presumption and boasting of the enemy is a great motive to God to deliver his people. Thus the Psalmist urgeth God to remember the reproach of the enemy, the voice of the enemy, Psal. 74. 18. 23. Because they conspire together, they say, Come let us destroy them all together, let us out them off from being a nation, that the name of Israel may be no more in Remembrance, Psal. 83. 4. they say let us persecute and take him, there is none to deliver him, they magnify their own power, they deride the poor godly man, as if there were no help for him in God, they promise to themselves satisfaction of their rage, malice, covetousness, therefore God will disappoint them. Because of Senacherib's blasphemy and reproach God delivered Hezekiah and Jerusalem. Because thy rage against me, and thy tumult is come up into mine ears: therefore will I put my hook into thy nose, and my bridle in thy lips, & I will turn thee back by the way by which thou camest, saith God, Isa. 37. 29. not only by reason of the cries of the oppressed, but also by reason of the brags of proud tongues that have said, We will prevail, who is Lord over us? therefore saith God, I will arise, and set him in safety from him that p●…ffeth at him, Psal. 12. v. 5.  
Applic. For Application. First, this may serve to abate the presumption and boasting of unrighteous men in their practices against the godly. It is usual with ungodly persons when they have hatched a plot, when they have gathered a power, to ensnare and crush the godly to promise themselves certainty of prevailing because of their cunning, confederacy, secrecy: because they conceive the godly have no power, or no wit to withstand them. And therefore in the laying of all their plots, in the pursuing of all their designs they make God as a cipher, and vilify godly persons, as if they were a contemptible poor nothing. And all is because they have no acquaintance with this truth that God knows how to deliver the godly out of temptation. Wherefore they vaunt and boast themselves: all their speech is of their great multitude, great party, strong power, good Commanders, wealthy men, cunning plotters, firm union, these and such like things they glory in. Senacherib makes no other account but to take Jerusalem by reason of his multitude of Chariots and horsemen, sends word to Hezekiah by Rabshakeh to this purpose. Thinkest thou that thou shalt be delivered out of my hands? I will give thee two thousand horses if thou be able on thy part to set riders upon them. As if he had said, thou hast so few men as not to be able to furnish two thousand horses with able riders, and how then canst thou stand against me who bring into the field hundreds of thousands? The same thought is in other ungodly persons, they make no account but to prevail and carry the day because of their multitude and confederacy. God is secluded from their thoughts, as if he were but a looker on that did nothing. But as we use to say, they that reckon without their host must reckon again: they that reckon without God make up an easy reckoning, but a foolish one: they please themselves in a vain presumption which cannot hold. Experience might inform them, that when men presume most, they fail most, and that God's people are then nearest to deliverance when they are in appearance in the most hopeless condition; The reasons hereof are evident. God knows how to deliver when man doth not, and when men say there is no help for him in his God, than it is that God doth most certainly appear with deliverance. Out then with all these atheistical thoughts, as if the godly and their cause were lost, when forces fail, enemies grow potent, and are many in number. Let this one experiment of this city's deliverance teach you to see the presumption of men to be a vain thing. When almost was there a time wherein a City was nearer spoiling and destruction, and yet preserved? The narration read to you may easily give you to conceive how near it was to be taken, how great the presumption of the plotters was of the success. Yet lo in this one instance this truth verified, The Lord knoweth how to deliver the godly out of Temptation: by his skill, and vigilancy we have had deliverance. Let not then proud spirits vaunt of their plot and power, but remember what Jethro said concerning the deliverance at the red Sea, Exod. 18. 11. Now I know that the Lord is greater than all Gods: for in the thing wherein they dealt proudly he was above them.  
Secondly, This should strengthen our faith, and encourage us to seek unto God and rely upon him, even than when in our own apprehension we be at the weakest, and the enemy most potent. So did Jehosaphat, 2 Chron. 20. 12. O our God wilt thou not judge them? For we have no might against this great company that cometh against us: neither know we w●at to do: but our eyes are upon thee. And a little after, vers. 15. Be not afraid nor dismayed by reason of this great multitude: for the battle is not yours but Gods. Be it that we be brought to great straits, so that we see no way of escape, no means of help, yet let our eyes be fixed on the power that is above, still keep up your heart with prayer in dependence upon God. And let me tell you, that faith is as good as a whole Army, yea it is more than great forces, By it the Saints have obtained victories, escaped the edge of the Sword, Heb. 11. 34. Mark what Hanani the Seer told Asa, 2 Chron. 16. 7, 8, 9 Because thou hast relied on the King of Syria, and not relied on the Lord thy God, therefore is the host of the King of Syria escaped out of thine hand. Were not the Ethiopians and Lubins a huge host with very many Chariots and horsemen? yet because thou didst rely on the Lord he delivered them into thine hand? For the eyes of the Lord run to and fro thoorow out the whole earth to show himself strong in the behalf of them whose heart is perfect toward him. The truth is: Faith is our greatest strength; Armies be of no power without God, and when God makes an Army to be a scourge to a people, it is likely because they want faith in God for deliverance. Oh that then our hearts might be established upon God, whatever straits we are brought to, that we could learn to cling, and rest, and hang upon him by faith, though outward help fail. He is the Lord of hosts, the God of all power and wisdom: Let our faith in God be strong, though the arm of flesh we use be weak.  
Thirdly, if God be so expert in deliverance, we should learn to wait upon God, and to stay his time for deliverance. God doth not deliver according to thy will, but according to his own purpose, and therefore we should quiet ourselves in his wisdom and care, patiently staying till he be pleased to send deliverance. We are ready to anticipate God's work, to prescribe the way and time of deliverance, and if they fail to begin to grow weary with waiting, yea to draw desperate conclusions therefrom, and all is because we have not learned this lesson, that the Lord knoweth how to deliver when man doth not; that his ways are unsearchable and past finding out by us, that he reserveth the ordering of means, the time when, and the extent of deliverance how far it shall reach. Learn then to be contented though he disappoint thee in the way of deliverance thou fixest thy thoughts and hopes on, and keep up thy confidence in God his faithfulness and power. Remember that of the Prophet, Isa. 28. 16. He that believeth shall not make haste.  
Fourthly, if it be the Lord that knows how to deliver, than when we have deliverance, we must remember to magnify his wisdom, goodness, care, vigilancy and providence. And this is the proper business of this day. God hath given a great deliverance to this city. And I beseech you to consider to whom it can be ascribed but to him. It were extreme sottishness for any man to imagine that such a deliverance came by chance, that it was hap-hazard, uncertain blind Fortune that did so discover and prevent a plot so long before contrived, and so near the accomplishment, nor can it be conceived to have been by the foresight of men. The truth is, all sorts of persons were in a dubious and trembling condition. A plot was feared, but what it might be, or what way to discover it, I suppose the Agents in the discovery knew not till God directed some unexpectedly to give intelligence. Those that sat at the stern here will acknowledge they were at a stand, and knew not what to do: those that seemed best to understand the state of things, here conceived them in a hopeless condition. If then it cannot be ascribed to fortune, or to men, to whom shall we ascribe the delivery but to God? Doubtless they show themselves arrant fools, gross doters, sottish persons, stupid wretches, that will not say, Digitus Dei est hic, herein is the finger of God. That a plot contrived with so much cunning, brought on so near to an issue, should even then be discovered, even then be prevented when it was to be acted, with such a merciful preservation of those against whom it was intended, binds us to give great praise unto God. Let us then with our whole heart acknowledge, that great hath the wisdom, providence and vigilancy of God been over this place in discovering and preventing this plot.  
To make us more sensible hereof, let us consider the greatness of the delivery by the number of persons delivered, even many thousands of lives in all likelihood, a whole City, and a great City preserved. Yea doubtless those that conceived themselves safe enough have cause to acknowledge their deliverance. Let men dream of a word or a sign as a security for them; alas! in a furious concourse, while men are in heat of blood, do ye think they can attend to observe and mark a word, a little white Tape in the bosom or in the hat? Alas! who may not easily conceive that in such a confusion as must needs have been at the rising up and entering of so great forces into a City, in such hurly-burly, in such fighting there would have been little distinction made of inhabitants, yea possibly (as is usual in such fights) their own Forces some of them might have suffered as enemies. It is easy to conceive that not only goods, but also persons would have perished together. And therefore they that imagined themselves safe enough by reason of the good will they thought the parties plotting and invading did bear to them, yet have reason to acknowledge a great deliverance of them in the disappointing of this Plot, not only the persons particularly designed to destruction, but also many hundreds of those who thought themselves safe enough, would have been involved in the common slaughter.  
Secondly, let us consider the greatness of the deliverance in the fullness of it. Though many thousands were destinate to destruction, yet not the hair of one man's head lost, not one drop of blood shed, not one person that we know of lost, no not so much as one penny: this was a great deliverance.  
Thirdly, let us consider the greatness of the deliverance by the smallness of the means. A deliverance in a manner without any help against a great Power: without any foresight against a vigilant enemy: that God might have all the glory, and man only the knowledge of his own weakness.  
Fourthly, a deliverance in a desperate case, when the enemy was confident, when the preserved were fearful.  
Fiftly, a deliverance in the very nick of time, immediately before the plot should have been acted.  
Sixtly, a deliverance that hath vouchsafed to make for the present, the place safe, the inhabitants in a better posture for the future, which may in probability tend to the peace of the whole kingdom. However it be that things succeed, yet surely there could not be a way in likelihood that might have tended to the shortening of this war, and so consequently to the peace and quietness of this kingdom more effectual than this, that God was pleased to deliver this City: And which is of all the most blessed effect, it hath redounded to God's glory by many thanksgivings to him, which we this day with the acclamations of our souls give unto him: and I doubt not but that it will tend much to the undeceiving of the people from those hard thoughts they have had of the godly as turbulent, and discover the deep wickedness that is in the hearts of malignant spirits, notwithstanding all their pretences, so that I hope in time it shall be that as in the days of Joshua, so God will bring it to pass that no dog shall move his tongue against his people, and all will see a necessity of reformation in the discipline of the Church, which is the great desire of all the godly in the Land. I will express my conceits unto you. I have conceived this plot in the intention of it, and many circumstances in it very like that ever to be abhorred Massacre at Paris in France under Charles the ninth of France, and the discovery and disappointment like unto that of the Castle and city of Dublin in Ireland somewhat more than a year since, by which although the war and misery of that kingdom hath not been altogether prevented, yet hath been through the almighty's sole power in a great measure lessened. Doubtless the same spirit of Antichrist hath moved in all these plots, and this present war is set on foot by the same Jesuitical Achitophel's, by the same Catholic league. It is the same plot that began in Scotland, but lighted on Ireland, and now in a heavy manner of England. It is plain enough to every one that will consider the agents, the circumstances of it that it is the plot of Papists, and Jesuited spirits to root out the Protestant Religion under other pretences. And God doth begin now to discover it, and I doubt not but will more discover it, and clear the innocency of his people, and add deliverances to them, but ruin and downfall to that Antichristian state. What are we to do this day but to acknowledge the greatness of this deliverance, to magnify God our deliverer, and cause the voice of his praise to be heard; to rejoice in God's work which he hath done? Though we may not rejoice in the misery of any man as delighting in it, though we are not to insult over them, but to pity them, who did not pity us, though we are not to reproach them, but to pray for them, that God would soften their hearts and open their eyes, that they may see against whom they strive; yet for as much as the Scripture saith, The righteous shall rejoice when he seeth the venge me, he shall wash his feet in the blood of the wicked, Psal. 58. 10. that God may be magnified we are to rejoice that they are cast down, and that God hath vouchsafed unto his people a day of deliverance, and (blessed be his name) a day of thanksgiving without any interruption. I beseech you let not this mercy be lost, keep a yearly memorial of it, let not this day be lost, spend it not only in ease from labour and carnal mirth, but remember that Deus nobis haec ●ti● fecit, God hath done this great thing for us, and let our rejoicing be in God, our praises of him, Oh praise our God all ye people, and let the voice of his praise he heard, which endues our soul with life, and suffereth not our feet to slip. And in your praises observe these directions.  
First, remember the great deliverance of all deliverances, even the deliverance which the Lord Jesus the great captain of our Salvation hath gotten for us by his death over Hell and Death. Every deliverance we have from the inferior instruments of Satan the great adversary should lead to the remembrance of the grand deliverance from Hell eternally to be remembered.  
Secondly, let this deliverance confirm your faith, & erect your hope in expectation of those great deliverances which all God's people long for, even the great deliverance from Antichrist when God will judge the whore, and avenge the sea of blood that hath been drunk these many hundreds of years by that cruel dominion of the Papacy, which all that love Jesus Christ do earnestly pray for and endeavour: the deliverance from Gog and Magog when their great multitudes shall be overthrown: the deliverance from the grave, when the Earth and the Sea shall give up their dead. Learn we to argue as the Apostle doth, 2 Cor. 1. 10. who delivered us from so great death, and doth deliver; in whom we trust that he will yet deliver us. God hath delivered this city and therefore will deliver his Church which is his own City. It is the argumentation of the Apostle here. God delivered Noah from the old world at the deluge, he delivered Lot out of Sodom, and therefore, God knoweth how to deliver the godly out of Temptation. One deliverance is enough to conclude a succession of deliverances. All God's deliverances are grounded upon the same reason, and therefore the assurance of one is a confirmation of our faith concerning all.  
Thirdly, learn to delight thyself in God, learn to glory and make thy boast in him. Say as Nabuchadnezzar himself acknowledged, Dan. 3. 29. There is no other God that can deliver after this sort. We that hope in the living God, that trust in Christ Jesus should raise our spirits to an high and holy magnanimity and courage in our God, despise the Idols that superstitious persons magnify. Hath God delivered us? Hath the son of God saved us? away then with Crosses, Crucifixes, dead Saints, Images, relics, breaden Gods; they are but dead things, they cannot deliver, they are but vanity and lies, there is no breath, there is no trust in them. Let us exalt our God and say, Our God is the living God & an everlasting King, the portion of Jacob is not like them, Israel is the rod of his inheritance, Jerem. 10. Our God is a God that can deliver, and doth deliver, and will deliver. Let the experiment of God's deliverance raise our hearts to an high apprehension of the power, and excellency and worthiness of our God.  
Lastly, let us cleave steadfastly to our God. Hath God stood to us? let us stand fast to him: stand to his truth by professing, to his commands by obeying them, stand unto his people by appearing for them, stand to his cause by engaging ourselves in it, stand to God's Name by trusting on it. Doth God deliver the Godly? Oh prize godliness then as great gain, as profitable for all things. Doth God hear prayers? Oh then let us use prayers to God. Let us contradict sinners, and say, It is not in vain to serve God, that there is profit in keeping his ordinances, and that we walk mournfully before the Lord of hosts, Mal. 3. 14. Let us return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not, v. 18. To manifest which I should proceed to handle the other Conclusion in the Text, The Lord knoweth how to reserve the unjust to the day of judgement to be punished; but time will not permit.   
FINIS.