THis being the first verse of the Psalme, Gratiarum a­ctiapro mira [...]us. losit beneficijs divinis, &c. Quam cane [...]at Israel, &c. 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 Psalme, but only usher in my Text with Luthers descant upon the Psalme. It is (saith he) a thanksgiving to God for his wonder­full 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 ruine. This therefore the Iewes 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 errours and heresies of giddy brain'd spirits, 3. Impugnatio­nem, mundi car­r [...]s & peccati.

Against the power and policy of cruell tyrants.

Against the baits of sinne, the world, and the flesh,

Against all malice of Satan by all his engineers. 4. Et huic con­tra portas inse­rorum & infi­nitū odum dia­boli. Luther [...].

A Psalme in all these respects as well suiting our present, as both those former times and conditions. Thus therefore we [Page 2] close with our Text, wherein (according to my usuall method) I propound these three things.

• 1. Explication of the sence of the words.
• 2. Observation of their doctrinall truths.
• 3. Application thereof to our owne behoofe.

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 severall strings make up a full harmo­ny of sence: strange it is, yet not so strange as true, that their jarring doth fill up the sweet musicall sence. Breifly my tongue shall tune them, that your eares 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 beeing. This for the first word.

The 2. followeth, Is as we reade it. Others, shall be. Others neither, nor any thing in lieu thereof, but simply, God our re­fuge. So is the Originall. All which differing readings in one give us the full sence▪ 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 Grammer. Experience of Gods mercies passed rightly improved, beget resolution for the time to come, and from both an exultation of the heart in admiration of Gods mercy. Let this suffice for the second word.

The 3. followeth. Our, which some reade affixed to God, thus our God; others to refuge, thus, God is our refuge. Both united give the full sence, thus, Our God is our refuge. First make we God our God by Covenant, then may we make him our refuge by claime. This for the third word.

The 4. followeth. Refuge, as we reade 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 mooving) by which flight we arrive at shelter to repose our selves in. All which three readings joyned make up the full [Page 3] sence, thus, A heart rightly anchored by hope in God, may safely fly unto him, and so doing, securely shelter himselfe in him. Suffice this for the fourth word. Ainsworth. God will be to us a hopefull shelter, and a strength, a helpe in di­stresses we shall find very great: to wit, a very great helpe in di­stresses we shall find him, or, he is found; or a helpe in di­stresses which we shall find very great.

The 5. followeth ( And) strength. Not only strong in the concrete, but strength it selfe in the abstract: that is absolute, infinite and alfufficient strength. And so it may looke, either back­ward to shelter, or forward to helpe. Both are most full, thus, God is so all sufficient in strength that who fly to him for shelter, shall certainely 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 fulnes or comfort. God who un­dertaketh, is fully gifted and qualified for what he undertaketh: not as many men beare the name of what they have no skill to per­forme, both in Church and State. Let this satisfie for the sixth word.

The 7. followeth ( In) trouble, or troubles. So are the severall readings; Hieror. out of the Hebrew reades it thus. all comes up to one full sence. The former the singular number, so take it distributively, in each and any single trouble whatsoever: the latter the plurall 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 multiplyed how many soever. The next word will perfect these, which we passe unto.

The 8. and last word (or rather words and phrase) very present, so we reade it: but the originall with divers translations expresse the verbe Find, and that either thus, we shall find very present, great, aboundant: yea too too present, great and aboundant. And all these severall 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, Ambrosi­us thus glos­seth on it. Be. for as much as some, to fill up the sence, doe joyne them to ( helpe) thus: we shall find (God) a very present, yea too too present, great and aboundant help: others to troubles thus: God a helpe in very present, yea too too present, great and aboundant troubles which we shall find. A third sort joyne both in one, and take all together, as the most full sence, thus, Gods Saints in this life are sure to find very present, great and aboundant troubles, yea too great for them to beare, but that their comfort is, that they are as sure to find God a very present, great and aboundant helpe in all those their troubles: yea too great to be overcome by them. Some [Page 4] more varieties of readings there are of lesse moment, which I shall passe 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 abualè, [...] in­ [...]entus est val­dè. in as much as the verbe ( finde) may also be read ( Be found) passively: we find in the world outward troubles: but me are found of our sinnes, which doe dogge 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 helpe in this most desperate case also: For so, Acts▪ 2. upon Peters prea­ching their crucifying of the Sonne of God, their sinne found them out, that they were pricked at the heart, and cryed out, what shall we doe? yet heard this word of comfort, Repent and be baptised for the remission of your sinnes, and ye shall re­ceive the gift of the holy Ghost. What may not be forgiven when this is forgiven, for a patient to kill his Phisitian comming to cure him: yea and so forgiven, as the bloud of that Phisitian, which they let out, is given him to drinke for his perfect cure: Thus Augustine. Non invene­rum peccata [...]ua sea inventi­sunt in eis: sed [...]nerunt ad­ [...]torium: Quid [...]us agro quam [...] dimit­ditur, quid non [...]ttitur? ag­ [...]ite & bap­ [...]zemint, [...]s. Au­stin. Give me leave to adde one thing more to com­pleat the sence, and so put an end to the first generall part pro­pounded, the explication of the words. There being no other verbe in the Originall Hebrew expressed but this, [...]inde: not that other, is, or shall be, nor any other in liew thereof, what ne­cessity is there that we supply any? but string all the words of our text upon this verbe, Find (which we find in the Hebrew) and let it runne through them all, making one entile rich chaine thus, we shall find God our refuge, strength and very present helpe in trouble: thus in our English; not to repeat the descants any more. Thus of the explication.

The second generall followeth, Observation of the doctri­nall truths: where give me leave, first to recount all those hither­to found out, and thence to cull out some choice ones.

List, Owne we that one only God that made all, &c. as Acts 17.

Second, Rest we not, untill we have made this God our God, by most sure and firme covenant.

Third, So doing, wee may securely anchor our hope in him.

Fourth, So hoping, we may in all straights fly unto him.

Fifth, So flying, he will give us shelter and harbour.

[Page 5] Sixth, And yet no tottering shelter, but of strength alsuffici­ent.

Seventh, Yet not securing us from finding troubles very pre­sent, great and aboundant, exceeding our strength to beare.

Eighth, Yet with this comfort, that in all of them we are sure to find God a more present, great and aboundant helper, most able and willing to helpe us through.

Ninth, Hasten we to find out our sinnes by repentance, least 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 hainous sinnes, be found out of God in pardon and forgivenesse; 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 joyntly 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 helpe in trouble.

A Text full of comfort, were we as full of faith to improve it with best advantage to our soules.

But however all these are excellent divine truths, and might plentifully be made good out of Gods word: yet in as much as they are but severall descants, yea and discords, upon our text, although thus struck into musicall harmony; I shall rather containe my selfe within the plain song thereof, held forth unto you in these three following Propositions.

First, A three-fold Proposition. That it is the Portion of Gods Church and Children to finde in and through this life very present (yea too too present) great and aboundant troubles, for them to wade thorough.

Second, That it is the wisdome of Gods Church and Children, to make God their hope, refuge, and shelter in all these troubles.

Third, That it is the comfort of Gods Church and Children, that so doing they shall find God a very present (yea too too present) great and aboundant helpe 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 [Page 6] the second branch thereof, the Observations doctrinall: which in their method we proceed to handle, with their Use and Appli­cation.

Only to save multiplyed labour, these three points being so in nature linked together, that very many Texts of Scripture doe prove them all joyntly, we will premise those Scripture proofes, and referre you thereto in the severall and distinct handling of the points. Thus Psal. 18. generally throughout: particularly, ver. 4. The sorrowes of death compassed me, the flouds of ungodly men made me afraid, so ver. 5. there is the first point. Ver. 2. My God, my rocke, my fortresse, 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. &c. 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 joyntly) 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 Gods Church and Children to find in this life very (yea too too present) great and aboundant troubles. The first Pro­position. The ra­tifying of which truth shall be, first, in a briefe enumeration of these troubles. Secondly, in deducing thence Conclusions. For the first; 2 The troubles in this life are either Temporall, or Spirituall. 3 Temporall, are either respecting temporall life it selfe, death, with paines, and sicknesse tending thereto: or re­specting the Accommodations thereof, as poverty, and so want of convenient meat, drinke, cloathing and dwelling; also infamy, and so scorne, disgrace, contempt, slander (to choise spirits this most seazeth on the braine.) Spirituall troubles are the body of imbred concupiscence, that snake in our bosome: thence fowle temptations to actuall sinnes, too much prevailing, sometimes to gross scandall: thence often spirituall desertions, God writing bitter things against us, and giving us up to Satans buffettings. More, and farre more accurately might we reckon them; but this will suffice to inferre hence,

[Page 7] Our following Conclusions, 2. 4. Conclusions. which are these foure:

First, 1 All these evils are common to all Adams off-spring, 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 commeth alike to all, to the righteous and to the wicked. v. 3. One event is unto all. 2 Iob 5. 6, 7, proves both the first & the second Con­clusion: in that it is said born, not created thereto. This deluge brake in by our tall. Secondly, this common condition did not flow from our creation by Gods soveraigne right of dominion, but is an act of Gods justice upon Adams fall, Gods punishment upon all his posterity, whereby the whole world of creatures is cursed unto them, as Gen. 3. appeares the execution of that doome, 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 betweene the highest Heaven and the lowest hell. Matt. 25. 32. separate them as the goates and sheep, 3 with a Come ye blessed, v. 34. & v. 41. Depart yecursed. v. 46. and the righteous shall goe into life eternall, and the wicked into everlasting punishment. 4 Fourthly, In the interim the one and the other doe quite contrarily entertain, and improve these troubles: For first, the ungodlies great trouble is their tem­porall evils, so as in compare thereof they are insensible of spiritu­all ones, (except such as disquiet their temporall injoyments) 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 rejoyce in life it selfe with all the accommodations thereof, only so farre as they inable them to glat themselves with their lusts, though there be (how much more if there were not) an internall hell of Conscience, and infernall hell of torments to follow: the godly (steeme a sinning condition to be the most hellish condition, and perfect holiness: they esteeme the top-branch of their eternall happinesse. 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 frowne and feele his wrath in hell; the righteous on the contrary acknowledge Gods favour better then life it selfe, in whose presence is fulnesse of joy, and at whose right hand are pleasures for evermore.

Let this suffice for the Doctrinall part of this first Proposition: Ʋse. 1 [Page 8] the first use whereof is, for satisfaction of that querulous query: why God will be so harsh to his owne children, as the doctrine doth hould forth. The answer to which is two-fold. First, that he seemeth so, in putting them into a common condition with others in the kindes 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 co-work for their spirituall and eternall good, as hath in part and will occasionally be more fully specified. 2 A second further answer is: that this Gods providence suiteth best with his most wise dispensation: thus. 1 First, did the Godly wholy escape, and the wicked only suffer troubles, this would make such multitudes of mercinarie formall Christians, that sincerity would not be discerned nor valued: whereas seeing that we must through many tribulations enter into the kingdome of heaven, it so slaveth off hypocrites, that it is a notable tryall to sincerity it selfe. Satan thought it little to Iobs commendations, Iob. 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 Iob confuteth him therein, which was a great foyle to Satan. Many can swallow dry meat for the pleasantnes of the sauce. Therefore God orders Christian profession to have sower sauce, to see if we will imbrace it meerly and intirely 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 in­courage those: seeing, that though it be not so, yet the waters appeare too troubled. How did Iohs friends charge him for an hy­pocrite, because God had so afflicted him? which proved so great a tryall, that in the like case it did stagger David, and swelled up his adversaries, that the Church suffered, and they prospered. Yea this moved patient Moses to be so strangely importunate with God, not to destroy Israel in the wildernes, least the Egyp­tians should say, Exod. 32. 11, 12 Numb. 14. 16. God brought them forth of Egypt for mischiefe, to slay them in the mountaines; Yea, because not able to bring them into Canaan. Therefore Gods wisdome hath ordered it, that his justice shall be satsfied by all suffering alike troubles, and his grace and mercy shewed, by so sanctifying troubles unto his [Page 9] childrens 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 imbrace, and sanctifiedly improve them: for feare that God double and treble them upon us for this our avoiding this common portion of mankind, a more speciall livery which Christ (even since he was clad him­selfe therewith) hath put upon all his disciples to weare. 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 teares for them, with other succour and aide, according to their necessities and our abilities, together with self-reformation, most probably we might have escaped this fierce storme, that is now pouring downe upon our own pates, Ezek. 9. 4, 5, 6. Amos 6. 1, 3, 6, 7. Matth. 11. 17. even therefore because we did put farre off the evill day, when God summoned us to it. But alack we are so farre from sharing with our Brethrens suffe­rings, that we will not owne that generall 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 loose unto it, and not fashioning our selves after it, with the like, which in the middest of prosperity we should doe, and yet in our most sad pre­sent condition (when summoned to mourning and fasting) we please our selves in the vaine 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 faithfull. I never heard nor saw the like in all my life, untill within these very few dayes; in so much as when I came up to London, (upon your Summons unto this present publike imployment) and was shewed such and such Divines of note, I had much adoe to beleeve it, and still it lieth as Lead at my heart, to consider what ruffianly haire, what Cavalerian garbe of cloths, with answerable diet we are fallen upon, even in these sad times, as easie and loose 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 King­dome of Heaven stands not in meats and drinks, so the heires of this Kingdome should not stand so much for them, nor take care for wordly pomp and pleasure: for after all these things seeke the [Page 10] Gentiles, Matt. 6. 32, 33. this is Christs argument, namely, because they want better, as in the opposition followeth: but seek ye first the King­dome of God: and having met with such choise game, ye will never stoope to, nor straine for so poore delights: as the Grey­hound, that is well enter'd at the stately Deere, will never again straine 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 loose, new, costly attire, and fashions, Cavaleere-like, that nothing of our outside may have any colour, or shew of gravity, and mo­desty? Certainly it was not so within these few yeares, when the poore fugitives posted to new England in another cut of haire 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 leafes also, both for colour and cut: and sure our outward dresse (with your leave) may answer thereto, if not unto fruits. Whe­ther doe the Divines of other Reformed Churches, who owne no holy vestments, take this Christian Liberty (if not rather un­christian licentiousnesse) to themselves? How shall we weane others from that teat, which we so banker after our selves? A Law from great Persons that poore men kill not Deere and Partridge, whilst themselves doe it so eagerly, breeds the higher esteeme thereof, and a more longing desire to doe the like, and yet there are in our like case, who, having no colourable plea for it, feare no colours to doe 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 thinke it labour well spent.

I adde as briefly a third Use, Ʋse 3 namely Exhortation, that we make and keep Covenant with God to be our God: and breake not with him, so will not he breake with us: By Faith, Feare, Love, and universall Obedience to his whole revealed will, the [Page 11] only effectuall meanes 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 passe unto the second Proposition, The second Proposition. namely, That it is the wis­dome of Gods Church and Children, to make God their hope, refuge, and shelter in all these their troubles. The proofe of Scripture I gave you in the generall of all the three Doctrines; we shall now adde the demonstrative grounds of reason, which are summarily these twaine. First, because in God is full, certaine, and suffici­ent helpe in all troubles. Secondly, because out of God in no Creature, no not in all the Creatures, is there full, certaine, 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 proofe: For as much as instinct of nature teacheth every creature to fly thither for shelter, where it hopeth for help, and succour; Psal. 104. 18. Prov. 30. 26. as both David and Salomon tell us, that the Conies fly unto the holes of the rockes, as the Goats to the steep craggy tops thereof. Our only work therfore is, to make good these 2. reasons.

The former one being the affirmative, and the expresse third Doct. we shall meet with it seasonably there.

In the meane time cleare 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 instrumentall subservient helps under God, in and for God, how, and how farre he plea­seth: who stoppeth, turneth, routeth, and overturneth them all at his pleasure: therefore in them, out of him, is no safe repose for helpe; Lions, fire, water, winds, seas; yea, devils, and all the hostes of Creatures are wholly at his beck, who biddeth one goe, 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 shew this in particulars, and shall hereafter mention some of them.

The second reason is, because these instrumentall helps (such as they be) are likewise but partiall and particular helps, Reas. 2 some in one kind, some in another, none in all, no not all joyned in one sufficient help in all troubles, though God blesse them with the [Page 12] utmost improvement of that naturall faculty, whereby he hath inabled them to act and work. In the first Creation, as well as in No­abs floud, the waters covered the surface of the whole earth, & should perpetually do so, bu [...] Gods [...], [...]. be dis­pensed there­with for the good of man. Fire heateth and drieth, but with­all it burneth and consumeth, but that water moistneth and coo­leth: water moistneth and cooleth, but withall it sinketh and drowneth, did not earth support; earth supporting we should be soon smothered without aire to breathe in: and it with all would make up but a vast dungeon, did not the heavens inlighten, by which, with their other influence, they make all the elements fruitfull and serviceable for the use of man. Hence had the Heathen so many gods, as they had severall helpers, for that they knew not that they were one Gods arbitrarie instruments to doe 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 joyntly 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 three-fold.

First, Answ. 1 grant we what is supposed in the objection, yet were it more wise, safe, generous, and comfortable, to goe 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, &c. 50. 15. Call upon me in the day of trouble, I will deliver thee, and thou shalt hereby glorifie me. Who will scrape to a keeper for a piece of Venison, who may have free accesse to the master of the game to aske and have?

A second answer is, Answ. 2 But so it is not, we recall what was gran­ted. For God reserveth to himselfe his Royall Power Paramount to underwrite his Fiat in all the workings of all his creatures, without which all is null and voide ( ipso facto) they will not, they dare not, they cannot doe it. God presently withdrawes 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 himselfe, who without these occasions and invitations, [Page 13] would serve God as many gracelesse children have served their pa­rents, when they have put the staffe 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 Prodigall sonne in the Gospel, who having recei­ved his portion from his Father, went into a farre country, and returned not untill he wanted bread to satisfie 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 enforme him of our wants, who knoweth them better then our selves; nor to quicken him to sup­ply our wants, who is more ready to give, then we to aske, and preventeth us with requisites uncraved; least of all that he hath any need of, or advantage by our service, to whom the whole creation can adde nothing, neither doth he want any thing; nor any the like reasons; but meerly and purely in mercy and grace he will have us see our wants, know where is the spring-head 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 stablish 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 againe 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 helpe of any creature, and beyond the course of nature; namely election, redemption, justification, san­ctification and glorification, with all spirituall gifts; wherein if we shall runne to any creature (though but as meanes) for aide, even glorified Saint or Angel, or to our owne merits ( ipso facto) we make all void, and doe out our selves of Gods 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.

[Page 14] And if any shall here farther object, that God useth his mi­nistry and ordinances as meanes in this behalfe. To this we an­swer: First not colourably so in matter of Election and glorifica­tion: no nor of Redemption, wherin Christ alone is interested, God blessed for ever. Secondly, I say in the rest, these meanes are not naturall within the compasse of the creation, but super­naturall, immediately from God, from heaven sent for those ends, as are those ends themselves. Thirdly, such as they are these meanes do wholy worke supernaturally and arbitrarily, not na­turally and necessarily; only when, where, how, and how free God pleaseth: yea and when so, it is not in vertue 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. Fier burneth, and water wetteth by vertue of inherent qualities from God, therefore they do so burne and wet all alike, who are at alike distance and alike disposed; but the Ministerie converteth one when not 99. at one time, when not at twenty other times, by one mans ministerie, 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 weakenesse and much feare, [...] Chapters. Cathedra [...]. ver. 4. And my prea­ching was not with entising words of mans wisedome, but in demon­stration of the spirit and power (namely of the same spirit, per­fected in my weakenesse) ver. 5. That your faith should not stand in the wisdome of men, but in the power of God. Chap. 1. 23. We preach alike to all, but ver. 26. Yee see your calling, that not many wise, mighty, noble, ver. 27. but the foolish and weake things of the world to confound the wise and mighty, ver. 31. that he that glo­rieth should glorie (ver. 29. onely) in the Lord, Rom. 9. 15. I will have mercie on whom I will have mercie, ver. 16. It is not in him that willeth, nor in him that runneth, but in God that sheweth mercie, ver. 18. yea and whom he will he hardeneth. Act. 16. 13. We spake to the women resorting thither, ver. 16. And a certaine wo­man (named and described there, as one of a hundred and worth a hundred uncertaine ones) heard us (indeed, but) her heart the Lord opened, &c.

[Page 15] Finally, form ore evidence hereof, God often infuseth grace without any meanes, as in those sanctified in and from the wombe. Iohn Baptist and the rest; yea above and contrarie to meanes, as in the theefe converted on the crosse, who might have argued probably with others, He that saveth not himselfe, how shall he save me? Act. [...] &c. See v. 15, 16. And in persecuting Saul, who in heate of pursuit of the Saints was himselfe made a chiefe one, a choice one; yea God hath wrought many miracles, even in naturall and civill affaires of men above and contrary to naturall principles, to convince his soveraignty, that we may goe to and rest wholy 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 Gods instrument, the first reason: and but a partiall and particular helpe, the second reason) so at the best as a creature, it is full of vanitie, emptinesse and deceit, and will faile us most, when we most relie upon it, and therefore the Scripture frequently phra­seth, that it is a lie, and feedeth with lies those who flie unto it, Isa. 28. 15. We have made lyes our refuge, and have hid our selves under falshood, ver. 17. The haile shall sweepe away the refuge of lies, Jer. 16. 19. O Lord my strength, my for tresse, my refuge in the day of affliction,—surely our Fathers have inherited lies, The Anti [...]hesie is betweene God and all things [...]. vanity and things wherein there is no profit. Briefly demonstrate we this thus. Either the creature is a meere naturall agent, without free choice; and this proveth a lie to us not by any venome 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 brasse unto us, &c. Or secondly, if the creature be a voluntary agent (as are men and angels) then it often proveth a lie to us in ran­cour of malice and perfidiousnesse, as doe wicked men and di­vels: the devill generally at last payeth home in their owne coyne to witches, his most faithfull servants, that shame in the world which he oweth them. And witches themselves usually bewitch them or theirs at last, through some checke they take who did most feare and humour them, having no power over them who most neglect and defie them. Or thirdly, if good [Page 16] men, they prove a lie to us through weaknesse, undertaking a­bove their strength, through, heedlesnesse, forgetfulnesse, or o­ther weaknesses, frustrating their good intentions, being first themselves deceived, This particular I forgot in my Sermon, so evi­dencing mans weaknesse tho­rough my for­getfulnesse. and so deceiving others. And this (be­loved) is the most candid interpretation that we can put upon very many of our present State affaires: we hope their failings are from humane frailtie, not from devillish malice and trea­cherie; yet with all I say: our charity herein will helpe us, not them who offend of malicious wickednesse. 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 awfull dread of him in what he betrusteth us withall in this particular. Lastly, even good Angels proove a lie unto us, not by any malice or weaknesse in them, but by our casting and forcing our hopes on them, promising our selves more from them then they doe, dare or can promise to, or undertake for us. Though indeed proper­ly in this case (as in most of the others) we rather proove a lie unto our selves, forcing our slight to the creatures, which they would not have us to doe. And herein are the Papists againe mi­serably foiled in their adoration and invocation of Saints and An­gels glorified, Revel. 19. 10. & Chap. 22. 9. which they doe detest; witnesse that of Iohn, who falling at the Angels feet to worship him, he said, See thou doe it not, I am thy fellow-servant, worship God. And the Scripture a­boundantly chargeth us, that we doe not, and for that we doe trust to our owne wits, wisdome, wils, wealth, strength, favour of Princes, multitude of people or whatever creature; even our inherent holinesse, 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 morall law, most religiously in faith performed. Thus have you the demonstration of our second doctrine; the whole creature is vanitie and a lie to trust in: Therefore it is the Saints wisdome to flie unto and relie upon God only in all their troubles. Improve we it by Use.

As first Reproofe of all bare negative not trusting in God, Ʋse 1 though we should not fixe our trust elsewhere, yet even this a­lone questioneth (or rather denieth) Gods all wise, just, good and powerfull providence, which if we did truly believe, we [Page 17] 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 civill trust due to men in and for God, raised up by God, as meanes under him, which is lawfull, if it doe not out, nor over­top, but is sub-servient unto our trust in God) though they may faile in ability, in fidelity, through infirmity, death may frustrate all, yet what a sowre 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 againe having once thus ill used him? Psal. 25. 2. I trust in God, let me not be ashamed; the onely 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 then we see him. What doe we call that man concer­ning whom we so expresse our selves? Yet so we deale 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 battell, or upon other secondary causes failing, we quite forsake our colours, namely all the Protestations and Covenants, which we colourably tooke up.

But then secondly, Ʋse 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 aske; but doth any one so? To whom I answer; that it is so hard a taske to flesh and blood, that there is hardly any man that doth not so, more or lesse. Which is usually done two wayes▪ 1. As we are so swayed by sense that we are all for the present, counting one bird in the hand more worth then two in the bush, 1 though it be that bush of Moses, which burned, and was not consumed, Exod. 3. 2, 3. Deut. 33. 16. and all thorough the good will of him that dwelt in that bush, which turned afterward to a forme of prayer; that is, though we have Gods assurance that for all our thorny perplexi­ties wherein we are involved, and stick for the present, as did that Ramme which Abraham offered up, Gods 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 [Page 18] 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 perswaded, Modo quolibet, modo rem. that God was about that worke, yet finding the many great difficulties and remoraes which clogge the businesse, are now content to take up with any reasonable (rather unreasonable) accommodations for peace, even with im­patience to heare of the contrary, meerly because they dare not trust God with a thorough reformation, and the perfecting his worke so happily begun, and miraculously thus farre carried on­ward in despight of all difficulties, and the powers of hell ban­ding themselves against it. 2 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 expresse nothing of our repose in God, which weareth and wearieth out our me­mory, esteeme and honour of God; and on the contrary we think, talke, yea and dote wholly of the worth of our Councellours and strength of forces, and the like, Jam. 4. 13. Ye that say we will doe 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 yee rejoyce in your boastings: all such rejoycing is not good: not good? Speake out, it is starke nought, its flat atheisme, and plaine idolizing the creature; there­fore God will remove from us these our idols, if he intend good unto us, as he hath some of our prime Councellours 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, Ʋse 3 therefore to hope in and flie 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 soule, therefore will I hope in him, ver. 25. The Lord is good to them that wait for him, that seeke 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 foure Rules, which may serve both as meanes directing us so to doe, and as marks of tryall whither we so doe, Rule 1 both directive and detective. 1. Get a right knowledge [Page 19] and esteeme of God in all his attributes of power, wisdome, truth, goodnesse, mercy and providence, first out of his word, then from thy experimentall observation, and if thou hast not yet attai­red this latter, trust him on his bare word, which so honoreth 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 seeke thee. 2. Hence learne to trust God freely and fully, 2 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 leane not to thine owne 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 tels us, that the least thread, that is spunne, if it were spun with an absolute perfect evennesse, it would hold up hanged in it the weight of castles, yea of mountaines, and he gi­veth a very subtill reason for it, for if it brake in one place rather then the rest, then it argues that place weaker then the rest, and to breake in one instant throughout every parcell thereof, were plainly to annihilate it, therefore it would not breake at all: how­ever this be one of his subtilties, I am sure that a compleate even­spun hope, and trust in God would beare us up against the most mountainous troubles that can befall us, whereas for want hereof we build castles in the aire, by creating new troubles to our selves in our distracting feares and jealousies. Ps. 62. 5, 6, 7, 8. a remarkable text. 4. Trust in God perpetu­ally, unto and in death it selfe; this is proper to the beleever, who hath hope in death, when as all the worldlings hopes doe perish. This made the bloud of the Martyrs such seed to the Church, Sanguis mar­tyrum semen ec­clesiae. that whilst that they, who obeyed not the word, were wonne with­out the word, vvhilst they beheld the Martyrs resolution, coupled with feare of God, and so devoid of feare of death, this convinced them of a more glorious estate after death, and did dispose them [Page 20] to instruction, and so occasioned their saving conversion, in the interim they rest in perfect blisse, free from sinne 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 passe we un­to the third and last: The Doctrine is, That it is the comfort of Gods Church and children (so trusting in him) that they shall find God a very (yea too too) present strong and aboundant helpe in all their troubles whatsoever. The proofe and improvement whereof hath in part bin made good in the second point, in recompence whereof this third will doe as much for the second point, this be­ing the prime demonstrative argument for it, as we then shewed, so nigh of kin are these two. The clearing of this point by Scrip­ture proofe is (as the former) referred to those generall premi­sed texts. For farther clearing hereof I shall first gather up the graduall 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 doe many, and find small comfort, miserable comforters, as Iob found his three friends, weake props. As some in a storme ha­sten to a tree, which so pelteth them with droppings, that they leave it and rather expose themselves to the weather. Therfore 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 helpe we shall finde 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 aboundant troubles, though we find them too too great and aboun­dant, yet will he beare 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 easie from Scripture to shew you experiments in all particulars, which your own observation may supply, both in temporall and spirituall troubles, as our first point branched them forth: but I choose rather to remoove a cavill, which maketh [Page 21] battery against this truth, the removall whereof will much set­tle the same. Thus,

Obj. Experience telleth us (whatever you say) that the god­ly aer overborne with troubles, and sinke and perish under them. I shall give you a seven fold answer hereto.

Answ. 1. Know that this third doth not enterfeer vvith 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 fore-arme us herein. And then again know that the first doth not trip up the heels of this third Proposition, but that neverthelesse God is our help in and out of them all. Answ. 2 A second answer is, that to uphold the harmo­ny of these tvvo truths, and to contain each of them vvithin its bounds, we must give a double distinction: the former betweene temporall troubles respecting our naturall life; and spirituall troubles respecting our supernaturall 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 sicknesse, hunger, thirst, nakednesse, death, Satans tenta­tions, &c. the manner is Gods respect unto man troubled, and mans 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 temporall 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 Au­thour thereof: justifie Gods Providence therein, arme them­selves to beare them as a Fathers chastisements; weane them­selves from the love of this world, that is full of them; hate, and mortifie sin as the cause of them; labour for holinesse, 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 helpe, and from hence they learne 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 faith­fulnesse hast caused me to be troubled. In all which temporall [Page 22] troubles the delivery is conditionall, not absolute, namely, when, how, and how farre Gods wisedome seeth best for his glory, and his Childrens good.

A second Conclusion is, 2 that the spirituall trouble of sin how­ever it seeme 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 incroachments, 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 raigning sinnes 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 sinne findeth no opposition in them: those consist of flesh, and Spirit, Gal. 5. 17. which (as contraries) are in continuall combate. Hence the Godly cannot totally, or finally sinke 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, then he that is in the world.

A third Conclusion is, 3 that for distresse of Conscience leading to despaire, however God suffer his children to be shrewdly buf­fetted by Satan for triall and chastisement, yet in as much as de­spaire is a grievous sinne, it cannot totally or finally prevaile over them, but they shall recover, and Gods grace shall be sufficient for them.

The fourth and last Conclusion is, 4 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 layed up for me a crowne of righteousnesse,—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 sinke without helpe everlastingly under all these troubles.

But here may some object, Object. as John 11. 37. Could not he that ope­ned the eyes of the blind, have caused that this man should not have dyed? So could not God without more adoe have prevented mans fall into sin and misery, and so Christs death? or at least by his death have perfectly freed his children from all sin and mise­ry, the two troublers of his Israel?

[Page 23] I should have cut short this curious question with Pauls 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, doubtlesse his power could, if his wisdome had seen it meet so to have ordered it: which however we cannot fathome to its bottome; Conclus. 5 yet five fathoms deepe we may dive.

First, 1 God is of absolute infinite Perfection from all eternity, needing no creation, nor creature to adde any thing to him.

Secondly, 2 therefore the whole creation was meerly arbitrary, yet with some end suitable to his excellency, and worthy his un­dertakings. For so every wise man will have a valuable end in his actions, much more will Gods infinite wisdome so order it.

Thirdly, 3 therefore this Gods end can be no other, but the ma­nifestation of his glory in all his communicative Attributes of Power, Wisdome, 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 Creators actions: and to adde any thing to himselfe is impossible. Therefore it being nothing within God, nor within the creature, it remaineth onely to be this relative respect between them, in Gods manifestation of his glory, and the creatures magnifying him therein.

Fourthly, 4 yet this Gods manifestation of his glory must not be in so easie and obvious a way, that the shallow capacitie of the choisest creatures may trace him, much lesse out-runne and way­lay him, saying, This way he must needs come, but in such hid­den pathes, as are past any, yea, all the creatures finding out, un­till he be pleased to manifest them. Because easinesse and com­monnesse strippeth things of admiration, exposing them to neg­lect, and contempt.

Fifthly, 5 therefore God, to confound the wisdome of the wise, propoundeth such contrary, and unlikely meanes 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 esteeme 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 generall rationall account of Gods actions. In [Page 24] particular all his works of wonder, and miracles we doe own to speake so much unto us; as his leading Israel 40 yeares through the wildernesse, Exod. 12. 37, 38. Psal. 78. 12. &c. 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 doubtlesse there is one God, whose universall all powerfull providence ordereth all things. To this effect he reasoned concerning the conception of a child in the wombe: who distributeth that little masse of seed into flesh, skin and bone, rather then all into slesh only? or being thus changed, who caused it to branch forth into head and members, wiith all their distinctions, rather then to congeale into a lump of bone inwrapped in flesh, and covered over with skinne? or yet why two armes, and legges, and but one body? who branched forth the hands into five fingers with all their usefull joynts? who distributed the intrals, 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 farre from the parents power to dispose of, that they are often wholly ignorant thereof, untill at hand to bring forth, however, they cannot choose to have male or female; proper, faire, witty children, or other; the like of Egges turned into Chickens, Acrons into Oakes: with such a certain rule, that doubtlesse they are from one over-ruling 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, foreseene in their causes and meanes, 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 worke of God to turne water in­to wine by the ordinary course of nature, were it truly conside­red, as by Christ his miracle: Oh, its the nature of the Vine to doe it! I but who gave it this nature and vertue? 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 wisdome and with power. I might be large herein, but I contract, and reduce all to the satisfying our present objection. [Page 25] Its true: God could, if he would, have prevented mans fall, Christs death, his childrens sinne and suffering: but then, 1. We had not seen the weaknesse of the choisest creatures, men, and Angels, when not supported by God. 2. Nor Gods rich love in Christ given a ransome for us; nor Gods severe indignation against sin, and sinners, with the highest pitch of Gods exact justice against reprobates, and of his unfathomed free grace towards his elect ones, and of his unblemished holinesse, that spareth not sinne, but must have it punished, though in his children, by way of chastise­ment, and in his Sonne by way of satisfaction; nor the power of the grace of God in his Saints, that is stronger then death, and so exerciseth them in all the tossings and turnings of this life, that all things co-work in the close with best advantage for Gods glory, and their eternall Salvation; that with admiration looking into these pathes of God, we may say with Paul, Rom 11. 33. O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements, and his wayes past finding out? ver. 34. 35. For who hath knowne the mind of the Lord, &c. 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, Gods glory, that man cannot trace his pathes. He bringeth good out of evill, which could not be, had he not first permitted evill to be. These are Pauls 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 naturall man discerneth not, neither can he. Nothing so confoundeth Satan with all his Assassinates, foiling him at his owne weapon, letting him have his most malicious will, and thereby accomplishing his owne most holy will. As that Jo­sephs brethren should sell him into Egypt, that they might not worship him, whom thus they came to worship; That Sampson should be bound by the Philistines, to deprive him of his strength, thereby to exercise and evidence his strength to their ruine; That David should kill Goliah with his sling, and smooth stones out of the brooke, and so cut of Goliahs head with his own sword. All severall types of Satan bringing Christ to death, so working mans 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 [Page 26] wrath shalt thou refraine, that is, when God hath let as much ma­lice runne forth, as will make most for his glory, God will turne the cock, and damme 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 meeke of the earth. Let this suffice for clearing of this last doctrine.

The first Use whereof is Instruction of the severall waies that God hath for delivery of the godly from all their troubles: Ʋse 1 wher­of he hath given us evidence (besides his reserves, even his owne waies, in his own wise providence, to his own glory, beyond mans 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, 1 when no cause is thereof that is reall: 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 heare a noise of chari­ots and horses, and of a great hoste, and so were utterly routed. Yea Stories mention the like in ordinary, through mistake of trees and Sun-shine upon waters, and cattell for armies; of rat­ling winds, yea dreames striking horrour and amazement, as a no­table example of the Midianites dreame with the following stratagem, Iudg. 7. 13. doth evidence.

2. God often smiteth the enemies hearts with relenting pity, 2 and maketh them prove friends to his Church and children. So he over wrought Iudah and Reuben towards Ioseph. Gen. 37. 19. to spare his life. So Ahashuerosh towards Hester, and the whole Nation of the Iewes to reverse the sentence gone forth for their destruction, Esth. 7. So Nebuchadnezzars 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 wayes of help.

3. God often suffereth his Churches and childrens enemies to ride on prosperously in their projects, 3 yet so, as in the upshot to confound them, and to turne their designes to his owne glory, the welfare of his Church and children, and their owne shame and confusion; as in the instances of Iosephs brethren, who sold him into Aegypt, the Philistines binding Sampson, and the be­traying [Page 27] 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 fore-skins, that so David might fall under their hands, which was his rise to greater honour, 1 Sam. 18. 22, &c. 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 ruine of their adversaries.

4. God often letteth the principals alone, 4 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 fore-named examples. So the chariot wheeles of Pharaoh's hoste fell off in pursuit of Israel through the red Sea, Exod. 14. 25. So the band of souldiers, that came to attach Je­sus, as soon as he said, I am he, went backward and fell to the ground, Ioh. 18. 5, 6. And Ecclesiasticall Story telleth us, that Iohn being put into a Caldron of boyling leade, came forth without a­ny hurt.

5. God often suffereth the devill and all his instruments to do their worst, 5 and then he doth his best; setting himselfe 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 starrs in their courses fought against Sisera, Judg. 5. 20. the Sunne and Moone 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, Iudg. 5. 21. Yea God hath hosts of lice, flies, fleas, frogs, haile, murten, and what not, to punish kings for their sakes.

6. God often suffereth the wicked to prevaile even unto mar­tyrdome against his Church and Saints: 6 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 wee 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 [Page 28] how farre his wise providence seeth best for his own glory and his childrens good, however delivering them from eternall death and giving to them life everlasting. I need not recount unto you our own experiences of our Church of Englands wonder­full 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 loe a troope cometh; many deliverances already brought forth, and many more we trust are yet in the wombe.

Gods children are men of observation, and thereout suck they no small advantage to their soules; which shall usher in a second Use of Exhortation, Ʋse 2 that, we observe diligently Gods gracious dealings in this behalfe, both to his Church, and to thy selfe in particular, to learne thence to praise God, to pray to him, and to trust in him. Herein (if in any thing) was David a man after Gods owne heart, who inditeth Songs of Gods providence in all his wondrous works of grace to his Church; both historically from the beginning of the world downe to his own times; and prophetically from his owne time unto the worlds end, yea and the former historicall ones with so propheticall a spirit, that they serve most aptly for future use unto all posterity: and therefore his book of Psalmes remaineth the only Church musick unto the worlds end unto the Church of Christ.

A third Use is farther Exhortation, Ʋse 3 that we be most deeply and chiefly troubled for our sinnes, the only true trouble-house of the Israel of God, untill we get pardon thereof in Christ his me­rits, and victory over them by the power of Gods Spirit. This will alleviate all other troubles to thee, as being flea-bites here­unto; they all will be easily overcome in joy of this once right­ly and throughly vanquished: and our quietnesse of Conscience issuing hence will be rightly bottomed upon tendernesse of Con­science bringing joy in the Holy Ghost, and not on that false bot­tome of naturall security, and senselesnesse in sinne, growing up in impudencie of sinne, untill at length it quite flag into finall de­spaire; such a seared Conscience breakes forth at last into restlesse wounds, and out-cryes of an accusing conscience. Get God home to thee within thy Conscience, then needeth thy hope for shelter never stirre out of thee, but in all troubles whatsoever [Page 29] have this for thy retiring biding place; If thither thou darest not, whither wilt thou fly? how comfortlesse is that mans conditi­on, who having no safety abroad, dareth not retire, having no quiet at home through a brawling wife, both at bed and board restlesse? yea, worse is the trouble that sinne procureth, disquieting the Conscience: Such ones 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 &c. 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, where-ever we goe, and can­not leave it behinde us; and therefore take we heed how we dis­quiet it with our sins: Faber deasciat lignain super­ficie putrida, si auutem 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 finde out and surprize our sinnes before they find and surprize us, if we discover our sinnes first, we may kill them; if they find us out first, they will greatly hazzard our ruine, if God shew us not the greater mercy. Let our sinnes therefore be our greatest trouble. Take Austins 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, regardlesse of the outward unsound chips, if they be burnt in the fire; it will nothing availe 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, ubi­cun (que) alibi pas­sus sit, ill [...]c con­fugiet, & ibi invenerit De­um, &c. thither thou mayest (with Hezekiah) retire, and appeale to God with comfort, who will there meet thee, speaking peace, however troubles doe dog, and pursue thee from place to place: otherwise they will drive thee out of thy selfe, and make thee thine owne accuser and tormentor, haunting thy selfe with per­petuall vexation in every place, and at every turne; 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, te (que) cruciat tan­to ardentius, quanto interius: tamen & in his adjutor est Do­minus. August. and present help; wherfore find we out our sins, and with the helpe 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 straights: but if the enemy breake in upon them by sur­prize, [Page 30] or step in between them and home, or pell mell crowd in with them, they may repent at leasure (if God give them the grace, I meane in this our spirituall conflict with sinne) wherfore as some have voluntarily bound themselves to their good behavi­our, thereby to reteine their liberty, that their enemy binde them not thereto, for then it is very difficult to get loose: so let out Christian wisdome teach us to doe. Though we are all borne in our sinnes, yet take we heed how we live in our sins, for then we shall dye in our sins: the godly however sinne is in them unto death, yet they are not in their sinnes, but in Christ Jesus, new creatures, continually mortifying all their sinfull lusts: Oh let it be so with me, with thee, yea, and with thee also whoever thou art: as we tender the eternall salvation of our soules.

Take a fourth Use of Exhortation, Ʋse 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 carnall reasonings stave or draw us off from this our repose in God: as that is a maine one: Ob­jecting that Cities, Object. Kingdomes, Republickes most flourishing have their periods, birth, growth, heigth, decay, and ruine; and none can hinder this fate and destiny, as hath been observed, and therefore why should we struggle in the businesse?

Answer hereto is, Answer. that for as much as this doth generally take us off from our addresse to, and securing our selves in Gods all­powerfull, wise, and good providence: Therefore

First, Conclus. 4 Know we, that God in vertue of these his attributes dis­poseth of Kings and Kingdomes, 1 bringing downe one, and set­ting up another, and doing whatever he pleaseth both in Heaven and in earth.

Secondly, 2 know we likewise that God is not fickle, nor hu­morous, lightly loathing old friends, nor changing his love: but spareth, and forbeareth, untill our sins so highly provoke him, that the honour of all his glorious Attributes, Justice, Truth, Holinesse are so deeply ingaged in the quarrell, that he cannot fairly come off, but by taking vengeance to the uttermost. In as much as even when the cry of Sodome came up to Heaven, he will first come downe to the earth, to see if their sins were as great as their cry was loud: yea, and he spared the Canaanites, untill their sins were full ripe for judgement. Judah's sinnes grew to that height that [Page 31] there was no remedy. 2 Chron. 36. 16. Matth. 23. 32. Fill ye up the measure of your Fathers. Psal. 107. 34. A fruitfull land he turneth into barrennesse, for the iniquity of them that dwell therein.

Thirdly, 3 Know we farther that in all these Catastrophe's God still preserveth his Church (the City of God, the Kingdome of Christ) safe and sound, though he remove this his Candlesticke from one people to another nation: God provideth for it amidst all the ruines of Kingdomes: being no temporall, but a spirituall jurisdiction, see ver. 4, 5. after our Text. Thus all Judea and Pale­stina being layed waste, the Church settles in Grecia; it being over-run, it removeth into these Westerne, and Northern parts: and happily it may take its flight into America: certainly it will not be extinct untill the worlds end, nor then neither, but per­fected in Heaven.

Lastly, 4 know we that in all these removes God taketh speciall care of his Jewels, his chosen ones (who are his true Church) ma­keth them up, removeth them charily, usually into Heaven, for hazzard of loosing them in the rubbish and lumber through often removes. From what is sayed, it followeth for full satisfaction of the objection. Therefore even temporall governments, much lesse Christs 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 aboundant help in never so present, great, and aboundant troubles, which we meet withall, 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 our selves in giving him all full con­tent that possibly we can, and so our selves shall be all made for ever. Meanes 5 In particular take these Rules, as meanes thereunto:

First, breake we off all league with our sins which are so offen­sive to God, 1 untill when there is no comming to God; he heareth not sinners.

Secondly, 2 hanker not after other helpers, rely on him only, fully, trusting him in the use of such meanes, as he prescribeth and af­fordeth. God is jealous, will have no corrivall, nor allow thee (in this case) two strings to thy bow. He who worketh all in all [Page 32] 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, 3 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, 4 let faith inferre from what God hath down to what he both can and will doe for the future: who is the same without change, if his wisdome see cause, his goodnesse 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 Beare, 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, 5 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 teares of repentance for thy sins, which provoke him to trouble us: This duty God so countenanceth, that Ahabs outside humiliation shall have outward temporall salvatiō.

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 seeme strange, nor look strange upon thee, when thou commest to him, but thou mayest have gained his care, and favour, and free recourse to him in need; that so like wise thou maist rather prevent then remove troubles, which is the easier task: God will not prescribe thee this Physick, 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 speedie re­pentance, and God not proscribe thee more bitter physicke. Finally, I say, discharge the duty, which this our Text prescri­beth, and thou maist confidently inferre, as followeth, Thou nee­dest not to feare, though the earth be removed, &c.

God Almighties Blessing goe herewith.